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Fellowship and
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Contending for the Faith:

A Command for 21st Century Saints

"Beloved, do not believe every spirit, but test the spirits whether they are of God, for many false prophets have gone out into the world" (1 Jn. 4:1).

The Need for Contending

It is a sad fact of ecclesiastical history. There has never been a shortage of men who lie in wait to deceive. The Apostle Paul tells us why. Wolves in sheep's clothing enter in among the flock and speak perverse things in order to draw away disciples. It all relates to the pride of life. Evil men covet an audience. It feeds their egos. With trickery and cunning, they do whatever is necessary to build a following and secure their position. A trail of misery and destruction is left wherever they travel. They think nothing of enticing even the least of the brethren into joining them on their perilous voyage which is doomed from the very start to a hopeless shipwreck (Acts 20:29-30; Eph. 4:14;1 Tim. 1:19).

Does all of this really matter? So what, if a few from under the sheepfold fall into the clutches of hungry wolves. What is it to us so long as we are safe from attack. Such reasoning may appeal to the selfish bent of the flesh, but the Deity takes an entirely different view. The Lord so loved the world, t hat He gave His only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. To the end that He might save men and women who come unto Him through Jesus Christ, He set in motion a system of Truth that sets individuals free from the prison-house of sin. Jesus said, "Ye shall know the truth, and the truth shall make you free" (Jn. 3:16; cf. 8:32). Such freedom is based upon the truth, the whole truth, and nothing but the truth. Not false doctrine. If wolves enter in and attempt to destroy the Truth from among the flock while we idly stand by and watch, then it is we who have, in effect, opened the gate allowing the spiritual slaughter to ensue. Is this loving thy neighbor as thyself?

What, therefore, is the duty of faithful brethren in the face of such an assault on the Body of Christ? Once again, the Apostle Paul provides the answer: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine; For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry" (2 Tim. 4:2-5). Jude adds: "Contend earnestly for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ" (vss. 3-4).

In these commands, both inspired authors are unequivocal and forthright. The existence of false teachers within an ecclesia should not be taken lightly. Never should their evil actions be ignored. Quite to the contrary, it is only through a humble contending for sound doctrine that principled brethren may hope to stay the onslaught.

Which Truths?

The truths for which we should contend are those that are essential to our salvation. Citing an Old Testament passage, Jesus summarizes the teachings that have a pronounced affect upon the outcome. He states: "It is written, that man shall not live by bread alone, but by EVERY WORD of God" (Luke 4:4; cf. Deut. 8:3). The Apostle Paul elaborates by declaring ALL SCRIPTURE to be profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works. (2 Tim. 3:16-17). Clearly, God does not waste words. All that He has revealed is beneficial and absolutely indispensable. Accordingly, with such clear guidance as this, contending for the faith is undeniably essential when any of the Lord's teachings are undermined by thoughtless and uncaring men who threaten to imperil the salvation of brethren and sisters.

Do Christadelphians follow this Biblical guide when contending for the Truth? Most brethren only do so to a limited extent. Brethren today certainly recognize the importance of the Statement of Faith. The Statement summarizes the first, or beginning, principles of God's Truth, which define the things concerning the Kingdom of the Deity and the Name of Jesus Christ. Virtually everyone considers these doctrines to be essential and, therefore, subjects for earnest contending. However, some will suggest that all other of God's teachings are non-essential and thus are to be excluded from contending. But are these really exempt? In view of the preceding testimonies the answer should be a foregone conclusion. Responding to such a query in the affirmative would be tantamount to saying that the Deity considers nothing in His Word to be important beyond the doctrines enumerated in the Statement of Faith. As we have seen, this cannot be the case.

There is much more to the Word than the doctrines enumerated in the Statement of Faith. The Statement is, of necessity, an elementary document. It contains the teachings to be believed by one entering into covenant relationship and the fellowship of the saints. Nothing more. Nothing less. If we are to reap all of the spiritual benefits that God offers, we must continually endeavor to obtain a definitive understanding of the deeper portions of Scripture. Such an undertaking is just a vital to our salvation as a proper comprehension of the first principles is to those entering the Truth. Some of us may not have enough intellectual capacity to advance much beyond the milk-of-the-word stage and into strong meat. But most brethren and sisters are competent to obey the command to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ" (2 Pet. 3:18; cf. 1:5-11). The Lord knows if we are honestly measuring up to our full potential.

Considering the importance of the meatier areas of the Word, contending for the faith would appear to be appropriate there also, but within implied Scriptural boundaries. Serious Bible students will recognize that sure Biblical principles are occasionally accompanied by uncertain details. The following three examples should serve to illustrate.

The first example is taken from the Temple of Ezekiel's Prophecy. As a general principle, Christadelphians have historically believed in a Millennial Temple. For us its future establishment is an absolute certainty. No less than nine chapters are devoted to it. Jesus acknowledged it as literal fact (Mark 11:17). Therefore, notwithstanding its virtual absence from the BASF, it is a doctrine for which we should contend. However, the minutiae is not wholly definitive. Ezekiel does not supply a finely detailed pictorial representation. We must conceptualize solely from the import of his brief specifications. [1] This obviously has its drawbacks and, accordingly, should mark a clear boundary not to be violated with insistent claims.

The second example is from the Book of Revelation. As a general principle we believe the Apocalypse to be continuous historical with the overall theme being the ultimate triumph of Spiritual Israel over the doctrines, practices and tyranny of Papal Rome. There are 22 chapters devoted to this. Even though it is a theme largely absent from the BASF, it is a truth for which we should contend. "Come out of her, my people," is not a suggestion. It is a command, the obedience to which is vital to our individual salvation (Rev. 1:1-3; 18:4; cf. 20:4). Such obedience requires that we first correctly identify the iniquitous system in ALL of her manifestations, and this necessitates that we work toward achieving at least a rudimentary understanding of the symbology employed throughout both the Apocalypse and its companion, the book of Daniel. Nonetheless, there is a restriction placed upon contending which must be noted. The finer aspects of the prophetical symbology -- specifically those which depict the timing of events -- are not entirely definitive. Indeed, in the field of determining prophetic termini, or exactly when events will transpire, the Scriptures appear to make a provision for disciplined prognostication (Matt. 24:36; cf. Dan. 12:4-13). That Christ will come again to reestablish the Kingdom is a truth for which we vigorously contend. We should be faithful watchmen always endeavoring to know the times and seasons to which we stand related. But we should also recognize that the Master himself declared, "No man knoweth the day nor the hour," and thus limit our contending accordingly.

The third example is from the area of our walk in Christ. In our Statement of Faith, the commandments of Christ are enumerated. As general principles, these are clearly set forth and should be the subject of contending when the need arises. But what should be done by an ecclesia when it becomes public knowledge that a brother or sister has fallen short of the Biblical ideal? This is where the deeper issues of conduct are revealed. Are all cases the same and to be treated alike? If not, then what makes one case different from another? Should the ecclesia become involved? If so, at what point? And, to what degree? Which of these situations should ultimately be the subject of disfellowship? And which should not? If not a matter for disfellowship, should other discipline be effected? If so, then what type? And in what measure? Will the ecclesia assist on the road to recovery? If so, then how? And for how long? Often the Scriptures will provide complete, clear-cut Biblical answers to some of these questions. But for others, it may not.

With respect to such issues, it would appear that saints must use discernment. The Apostle Paul declared: "Do ye not know that saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge in the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?" (1 Cor. 6:2-3). The exercise of judgment requires brethren to carefully review all evidence, weigh the pertinent principles, reach a decision upon whether or not there culpability, and determine a course of action. Here is a precious provision of Divine wisdom. Since that which should be done in these situations is not always apparent, there is opportunity for believers to mature in judgment and thus develop into fit co-rulers for Christ's Kingdom. With these three examples in view, a reasonable guideline for contending should now come into focus. Where Scripture speaks with exactitude -- and this is in virtually every instance -- we are to contend. Where an occasional lack of definitiveness exists, we should be accommodating one to another. For this guideline to function decently and in order, we must be totally honest in evaluating the clarity of a text, not using willful ignorance as a cloak for either minimizing or even dismissing what God has plainly revealed. Furthermore, we need to recognize that just because we may not understand a particular passage of Scripture, it does necessarily follow that such is of indeterminate character. In all likelihood the problem is on our end. So, let us search on, and, if all else fails, consider the possibility that someone with wisdom of years may have already discovered the answers we seek. The Christadelphian brotherhood was not born yesterday. It is a revival of the Apostolic Faith, originating over 150 years ago.

Therefore, let us be ever patient with brethren who are genuinely trying to learn. Both brethren and sisters alike are surely at liberty to ponder what the deeper meaning of specific passages might be, and even to seek the counsel of dutiful brethren. This is wisdom (e.g., Luke 2:19; Prov. 11:14; 25:2). But let us always remember that there is no Biblical license granted us to broadcast unbridled, irresponsible theorizing and doubts throughout the ecclesia. This is not wisdom. It is ever discussing and proving nothing -- an unsettling practice that the Word casts in a most disapproving light (2 Tim. 3:7; cf. 1 Thes. 5:21).

Ecclesial Obstacles and Remedies

Contending for the faith within an ecclesia is never simple. While everyone should be able to open their Bibles, engage in honest dialogue, and ultimately resolve issues, seldom does it work out this way. There are problems. A host of them. We shall enumerate just a few.

In order to preserve the precious truths which have been entrusted to our care, conscientious brethren must sometimes take a stand on certain plainly revealed Biblical teachings. As we have noted, there are times when a few individuals in the ecclesia may consider such to be non-essential and, therefore, not subjects for earnest contending. These individuals may also suggest that we should contend only for those things upon which the majority can agree. That such a notion allows politics to set the standard for relevance, instead of the Word itself, never seems to cross their minds (cf. 2 Cor. 10:12). The matter is further complicated by the fact that all in the assembly are at different stages of spiritual growth. This is fine so far as it goes, but some have a tendency to overestimate their own spiritual acumen and proceed to introduce opinions into the discussion when they really should be maintaining silence. Together with the no-contenders they can create much confusion and thereby make achieving a solution nigh unto impossible.

Then there is the problem of leadership. Exactly who comes to the fore to deal with spiritual issues can be vigorously contested in an atmosphere which is unfortunately in most ecclesias, "democratic." Under such a dubious system, politics and family loyalties enter into much of the decision-making and all too often Biblical principles take a back seat to fleshly compromise. Here the Lord offers wise counsel. He declares: "He that loveth his father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me" (Matt. 10:37; cf. Luke 14:26). In all ecclesial endeavors we would do well to follow the Lord's directive. A positive result is surely to follow.

What becomes of those who contend for the integrity of God's Word? This is woeful to contemplate. Being on the front line of defense for the Truth exacts a terrible toll. Right or wrong, these brethren are customarily labeled by many as troublemakers and despisers of so-called "peace." It is no wonder that so few saints are willing to enlist in the struggle for the true ecclesial peace which is based first upon purity in doctrine (Jas. 3:17).

This writer has been a Christadelphian for 30 years. He has seen much contending for the faith within ecclesias. In such an environment as described above, there frequently appears to be no solution to the serious problems which can trouble a meeting. A dependable remedy is always within easy reach, but often this approach is ignored in the confusion that ensues during trying times. Of what do we speak? The Word, of course. But more than this is required for positive benefits to be realized. The popular churches go to the Bible for instruction, but invariably come away with radically opposing opinions. Consequently, if the teachings of the Bible are to be of any substantive assistance, these must first be "rightly divided" (2 Tim. 2:15). This is where the pioneer Christadelphian writings come into practical use.

These writings were instrumental in defining the Christadelphians as a unique community -- totally separate and distinct from the teachings of apostate Christendom. A product of the hearts and minds of principally two outstanding Bible students -- brethren Thomas and Roberts -- this full body of Scripturally based exposition is available for our learning and can be most valuable in helping to solve difficulties which seem to arise in every generation.

A careful study of their works reveals a depth in understanding that is scarcely found in this age. Think of it. No television or radio. No movies or videos. No record players. No mindless video games or other modern recreational accouterments. No endless computer-play. No instant this or that to destroy attention spans. With fewer distractions, and with the excitement of the Truth newly revived to invigorate their spirits, these faithful brethren spent countless hours generating a phenomenal output of periodicals, books and pamphlets wherein the Word of God was accurately set forth and innumerable difficulties and problems were addressed.

It has been observed that our historical perspective begins the day we are born. Thus, the reluctance upon the part of some in considering prior events to be of any current importance. However, an enlightening contrast has also been noted: To never learn of that which has transpired before our birth, is to forever remain a child.

History is a great teacher. But she does not tap us on the shoulder when she wishes to tell us of her great wisdom and weighty admonitions. We have to make the effort. Sadly, for some today this is too much to expect. But it may not be too late to start.

Biblical Preparation

How we prepare for the awesome task of contending for God's Truth is set forth by Paul. He exhorts us to put on the whole armour of God that we may be able to stand against the wiles of the slanderer. Since we may wrestle against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, we are to take unto ourselves this armour, that we may be able to withstand in the evil day; and having done all, to stand.

The whole armour of God does indeed present a formidable defense against not only false teachers, but sin in all manifestations. If we have our loins girt about with truth and have on the breastplate of righteousness. If our feet are shod with the preparation of the gospel of peace, and we have the shield of faith in place to quench the fiery darts of the wicked. If we have on the helmet of salvation, and with all humility and meekness wield the sword of the Spirit which is the word of God. If we pray always with all prayer and supplication in the spirit, and watch thereunto with all perseverance and supplication for all saints. If we do all of these things, then we have all of the equipment necessary to carry on the responsibility of a saint in Christ Jesus (cf. Eph. 6:11-18)

There is only one way to effectively put on this armour and keep it intact. Read the Word. Study it. Understand it. Live it. This takes time, yea, even years of reflection and experience. We must continuously study to show ourselves approved unto to God, workmen that needeth not to be ashamed, rightly dividing the word of truth. We must do our best to shun profane and vain babblings: for they will increase unto more ungodliness. We must endeavor to flee youthful lusts and follow righteousness, faith, charity, peace with them that call on the Lord with a pure heart. We must with great diligence avoid foolish and unlearned questions, knowing that they do gender strife. We must be humble servants of the Lord: not to strive, but be gentle to all men, apt to teach, patient. In meekness instructing those that oppose themselves; if God will peradventure give them repentance to the acknowledging of the truth, and may recover themselves out of the snare of the slanderer who are taken captive at his will. And we must work intently to purge ourselves of all iniquity that we might be a vessel unto honor, sanctified, and meet for the master's use. Then, and only then, are we prepared unto every good work (cf. 2 Tim. 2:15-26).

The Teacher's Role

The primary requisite to proceeding with the works of Deity is understanding His Word. Whether just starting to learn the basics, engaging in any of the multitude of activities in the Vineyard, or contending for God's Truth, we cannot live and move in accordance with His Will unless we first comprehend it. In this endeavor our teachers perform a vital role in augmenting our personal studies.

It all begins with learning the rudiments of the Gospel. Few, if any, can learn the true hope of salvation without assistance. In the case of this writer, it took two brethren countless hours of teaching and contending, the repeated reading of the Bible, the examination of numerous books, and a lot of years of prayer and grappling with issues, to finally penetrate his thick cranium with the light of the Truth. He had volumes of pseudo-Christian indoctrination to unlearn, as well as many new and rewarding truths to receive.

Not all may be as hard a case. Some come to a knowledge of God's Truth with relative ease. But virtually all need someone to instruct them. In this we have precedent. Consider the example of the eunuch. He had access to the Scriptures; yet an experienced teacher was needful to guide him. Given the appropriate direction, the eunuch was convinced of one Hope and baptized (Acts 8:28-38).

After putting on the covenant name, the eunuch was required to grow in the grace and knowledge of our Lord and Savior Jesus Christ. And so are we. This is where ecclesial teachers enter the picture by supplementing our learning efforts through an exhortational diet of spiritual sustenance. In so doing, they are to speak those things which become sound doctrine; and to take heed to such and continue in it; for in doing so they will save themselves and those of us who hear them (1 Tim. 4:16; cf. Tit. 2:1). Conversely, if they do not take heed to the doctrine, they will neither save themselves nor those who hear them. A tragedy? Yes, but perhaps a preventable one, if brethren will rise to the cause of truly caring for the household of faith.

Christadelphia's First Teacher

The first teacher in the Christadelphian community was brother Thomas. Entering into the covenant name of Christ in 1847 after an almost 14 year journey in Biblical discovery, he was immersed by an acquaintance because there was practically no one else in the Hope. From this little seed, a small but vibrant ecclesia grew and multiplied over 1000 fold during the course of 156 years. In this effort, brother Thomas was but a tool. It is the Lord who built the house so they who labored did not do so in vain (Psa. 127:1).

During the course of his probation, our pioneer brother published several books: Elpis Israel, Eureka, Anastasis, A Brief Exposition of the Prophecy of Daniel, Phanerosis, and many others. He also edited two periodicals devoted to the promulgation of the Word. The premier effort he entitled, Herald of the Kingdom and Age to Come. A valuable vehicle for teaching, many came to a knowledge of the saving Gospel through its instrumentality; and countless brethren were built up in their most holy faith through both Biblical instruction and a meaningful contending for the Truth.

Brother Thomas' Positions

Given brother Thomas' place in the revival of God's Truth, it is only logical that we thoughtfully consider his works when contending for the faith becomes necessary. However, during such deliberations is it possible to fairly represent the Biblical positions of an author who lived so long ago? In the world's geopolitical arena, so much has changed. Might this not at the very least have a negative impact upon his prophetical platform?

Only the Lord knows for certain what brother Thomas might have either said and done, or to which cause of the Truth he would have risen, had he been permitted to live beyond his years and continue to observe events unfold upon both the ecclesiastical and world stages. With the entire body of his writings as a basis -- especially those of c.1866-1871 -- we are certainly at liberty to state an informed opinion, but this can easily take us into the area of presumption or even bearing false witness.

The only honest way to utilize brother Thomas' writings is to take them at face value. We can only go by what he said. Not by what he might have said. Let us not join in the chorus with those who habitually chant that our pioneer brother would have expressed a different opinion if he had beheld this or that occurrence.

Brother Thomas' papers may be categorized into four general divisions: Foundational, exhortational, miscellaneous commentary, and prophetic. We believe his elucidation of the Word in these first two sections to be Biblically sound. There is absolutely no reason for reevaluation. Developed over decades of tireless study, this system of beliefs is faithfully summarized in rudimental form in the BASF. These doctrinal tenets should always be the subject of earnest contending when such truths are compromised.

The third section of our brother's writings -- miscellaneous commentary -- consists largely of his private letters, many of which were published by brother Roberts. Here we will find occasional expressions of a personal nature which some either may or may not choose to endorse.

What of his prophetical teachings? Where the events are yet future, and his exposition is Biblically sound, then we should stand by them. Why? Because they have not been proven wrong. However, where a satisfactory passage of time [2] reveals possible miscalculations, then let us go to the only sources available for resolution: The Scriptures, and, where necessary, Bible helps and the annals of history. But let us do so with great care. Weighing brother Thomas' prophetic exposition should only be undertaken with a large degree of caution. We suggest this for three principal reasons.

First of all, brother Thomas employed a Biblical formula to uncover the Truth: "Their rule of interpretation is, nothing to be received as proved which sets the New Testament Scriptures against the Old, or any text of these against another; an interpretation to be true must be in harmony with these" [3] (2 Tim. 3:16-17; cf. Tit. 1:2). In our view it is not possible for the honest application of such a formula to succeed overwhelmingly in the foundational area, while at the same time fail miserably in field of prophetical exposition.

Secondly, many serious, contemporary Bible students find our pioneer brother's prophetic exegesis amazingly accurate especially given the tremendous amount of time which has elapsed since its publication. A recent case in point occurred prior to the Persian Gulf War of c.1991. While certain brethren had grown convinced that the leader of Iraq was well on his way to becoming the Latter Day Assyrian, others thought differently. Based upon brother Thomas' excellent foundation set forth in A Brief Exposition of the Prophecy of Daniel, and Eureka, several brethren and sisters, known personally to this writer, knew well in advance that the Iraqi leaders' grandiose vision would never become a reality. Not then. Not ever. During that time, at least one author expressed the same sentiment. His article, written prior to the War, did not appear until after the conflict had ended due to a delay in publication, but adequately set forth the Scriptural reasons as to why Iraq could never play that role. [4]

An earlier case occurred during the Second World War, when not a few brethren departed from brother Thomas' view of Russia being both the Rosh of Ezekiel and the latter day King of the North of Daniel. The world was at that time in the throes of war, and many brethren were hopeful that the Lord's return was nigh. To some, the actions of Germany seemed to fit the prophecies. At least two Christadelphian publications of the day gave a platform to this notion. But such a departure from the Doctor's sound exposition concerning Russia was not warranted, for certain aspects of the prophecies did not match the situation. Had the brethren allowed sufficient time to elapse it would have become clear that these details would not fall into place. In just a short time, the German war machine was in ruins. Clearly the Deity never intended Hitler to be the fulfillment of the prophecies. [5]

Thirdly, the Scriptures strongly imply that the Truth could not have been revived within the Christadelphian community by the will of man (1 Cor. 1:29). All of the credit must go to Deity (Psa. 127:1; cf. Rev. 2:1). Accordingly, before we even think about revisions to our brother's prophetical writings, they deserve a hearing that is both in-depth and dispassionate. This is not meant to imply that he wrote under inspiration. On the contrary, we only suggest that brother Thomas was providentially selected as the best instrument for the work at hand, namely, the recovery of the Truth within the Divinely foreordained limits of the non-inspirational era in which he lived. For the accomplishment of this task, we wholeheartedly believe that the Lord chose one who possessed great spiritual capacity, and was totally meet for the challenge. [6]

Fellowship and Contending

The basis of our fellowship one with another is set forth in many passages of Scripture. 1 John 1:7 declares: "If we walk in the light, as He (Yahweh) is in the light, we have fellowship one with another..." Light is a Biblical metaphor for Truth (Isa. 8:20). To walk in the light as Deity is in the light is to follow Him in both conviction and conduct. Although the flesh may bristle and squirm at such a rigid standard, this is the ideal for which we must aim if we would please Him.

Those who would pervert the Truth do not walk in the light. Neither do any who aid and abet them. At some point during the contending process, confession and abjuration on the part of the offenders must take place. Certainly this is the objective: to turn hearts and minds to the Truth as it is in Christ Jesus. However, if the errorists persist in wrong doing, then the ecclesia has no other alternative than to withdraw from the offending members lest "their word will eat as doth a canker" and infect the whole Body (2 Tim. 2:16-18; cf. 1 Tim. 6:3-5). [7]

Epilogue

In anticipation of the Lord's return, may we be not weary in well doing; for in due season we shall reap, if we faint not. And as we have opportunity, let us continue to do good unto all men, especially unto them who are of the household of faith. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. ( cf. Gal. 6:9-10, 18). 

Bob Widding

1. We would suggest that brother Sulley's architectural rendering of the Temple is the best that is attainable in this era. His superb skill as a professional architect in tandem with an understanding of Divine wisdom combine to produce a general plan that is in harmony with the whole of the Scriptures. His service to the Christadelphian brotherhood has been of inestimable value, and we commend the reading of his volume to all.

2. Disciplined prognostication is required in the area of determining the dates of prophetic termini, or exactly when specific events will transpire. The Scripture appears to imply this (Matt. 24:36; cf. Dan. 12:4-13); and brother Thomas seems to have recognized it as a principle of interpretation, as prophetic dating is the only area in his overall exegesis wherein he alludes to doing so.

3. The Christadelphian, (Jan. 1870) pp. 1-2.

4. The article appeared in Herald of the Kingdom and Age to Come, (Fri., Feb. 15, 1991, vol. 14, no. 7) pp. 1-3. (Questions may be directed to: rkw@aristotle.net)

5. Experience has taught us that a current event is best understood when we allow the Bible to interpret whether or not it is relevant. We should never allow such events to interpret Scripture. The movements of nations can repeatedly change from one end of the spectrum to the other before arriving at the final foreordained position as revealed through Holy Writ.

6. "Rightly dividing the word of truth" is neither an impossible goal nor is inspiration required to do it.

"Was Dr Thomas inspired by God or do you think that God provided favourable circumstances for Dr Thomas, [so that] he could find The Truth?

"This is a “straw man” as no-one actually believes Bro Thomas to be inspired. It is common for those who denigrate his work, and that of Bro Robert Roberts to make this claim of those who give respect to their labours in the word and the doctrine. That such a charge has to be fabricated to find occasion against us is evidence of the strength of our position, and the weakness of the denigrator.

"It is testified that Yahweh will “raise up” certain men to fulfil his purpose, Pharaoh being an example (Rom. 9:17). When one considers the scope and breadth of the work that Bro Thomas set his hand to, it is clear that he was a man with a purpose: i.e. the Deity had a purpose, and chose this man through whom it should be fulfilled. However, this clearly does not imply Divine endorsement of every single thing he did, said and wrote, as would be the case of Inspiration. Obviously." -CM

7. More information on fellowship may be located in the Biblical Fellowship section of this website.