CULLED FROM VARIOUS SOURCES (4)
12. The Blood of the Covenant by J. J. Andrew
13. The WCF Cassette Catalog New!
14. The Birmingham Central Christadelphian Hymn Book by the CMPA (1964-2001 and 2002). New!
15. The Paths We Take. An Historical Review of the Protestant Reformation and its Relevance to the Modern Day Ecclesia by Arthur Sankey. New!
16. Christ's Death, Resurrection & Intercession, when, and how, does it affect the Believer? by JJ Andrew. New!
12.
Author: J. J. (John James) Andrew
When the pamphlet entitled The Blood of the Covenant first came to hand, I read it carefully and at once wrote a reply, partly for practice and partly with the object of seeing whether there was really anything in the contention. I soon discovered that the new position was entirely untenable, and that the evidence in favor of our previous convictions was far stronger than I had supposed—indeed, absolutely conclusive.
Your reply – The Resurrection to Condemnation – contained most of the points I had made, and a great deal more besides, but there were one or two arguments of which you made no use, so I though I might submit them to you.
It is an argument of the pamphlet that if resurrection is possible outside of covenant relationship with Christ, he ‘made a false claim’ when he said ‘I am the resurrection and the life;’ he ought only to have said ‘I am the life.’
Now, a mere child in the truth knows that resurrection means a great deal more than a simple renewal of mortal life; for we read ‘The dead shall be raised incorruptible,’ 1 Cor. 15, and Paul, a circumcised, baptized believer, said, ‘If by any means I might attain unto the resurrection of the dead.’
The writer of the pamphlet attempts to forestall this obvious rejoinder by saying that the word ‘life’ in this passage evidently means immortality, and if we take resurrection to mean the same, it would read ‘I am the immortality and the immortality,’ which would ‘reduce the matter to an absurdity.’ That argument is hopelessly bad, for we read that ‘Christ brought life and immortality to light by the gospel,’ the writer therefore accuses Paul of ‘absurdity.’ But take the other side of the case. If when Christ said ‘I am the resurrection’ he simply referred to a raising from the dust to a renewal of mortal existence, he did ‘make a false claim’ since some unjustified sinners had been so raised. Thus the argument is shown to be entirely illogical.
By far the strongest point in the pamphlet is the quotation from Psalm 50, but it is hopelessly inadequate.
I quite disagree with the writer’s conception of the word saint. All saints have made a covenant with God, but all who have made or attempted to make a covenant with Him are not saints. In Psalm 149 we read of the judgments meted out on the nations at Christ’s second appearing, and we find the words, ‘This honor have all the saints.’ It is therefore evident that the word saint, although used in a general sense, in the mind of God applies only to those who will finally attain to immortality. The fiftieth Psalm is therefore referring only to the important part of those who will be gathered together and like 1st Cor 15 does not take the unjust into account.
So far as proof of the correctness of our position is concerned, most of it has already been adduced, during the controversy, and so it is not necessary to refer to the declaration of Paul on Mar’s Hill; or the passage, ‘this is the condemnation that light is come into the world.’
As regards Felix trembling at Paul’s argument concerning ‘judgment to come’ we need only ask how any rational man can seriously contend that Felix, being a Roman, trembled on hearing that his countrymen would be successful in overthrowing Jerusalem.
The writer of the pamphlet makes a great point out of the converse of passages. This argument on that score has been shown to be wrong and due to his narrow understanding of the word resurrection, but we might just point out a certain declaration concerning some who are not responsible. ‘Man that is in honor and understandeth not is like the beasts that perish.’ The converse of this is, ‘man that is in honor and does understand is not like the beasts that perish,’ but he is responsible to resurrection, which the beasts are not.
As regards the contention that those who have been baptized are free from Adamic condemnation, it has already been shown to be absurd; but sufficient attention has not been called to the fact that even from the standpoint of the new theory, it is knowledge that begets responsibility. If not, what does? A baby might be circumcised on the eighth day and die on the ninth. Would it be raised? Or, if it be contended that under the old dispensation, it was the offering of sacrifice that made men responsible, how about those who became idiots? Or, how can it be contended that those Jews utterly without understanding would be raised for judgment in the face of the declaration concerning such in Psalm 49?
Then again we have the explicit statement of Christ that the Pharisees of his time would be raised. How could the fact that they offered sacrifice free them from condemnation in Adam when they rejected the one who ratified those sacrifices?
If the mere offering of animal sacrifice and the rejection of the true Messiah could free from condemnation, then in the present time baptism, while rejecting Jesus as the Christ, would free from condemnation! What a position!
If the Pharisees, who held such grossly incorrect ideas, would be raised simply because they had offered sacrifice, is it not logical to suppose that at the present time a man who believed in the immortality of the soul and other kindred abominations, if he were baptized into a trinity of imaginary co-equal Gods, would also be raised? So far as I can see, this is the inevitable conclusion. But the Pharisees would not be raised because they had offered sacrifice, but because ‘light had come into the world’; and when we understand this, all difficulty vanishes.
One more argument, absolute, final and crushing. Christ said to the Pharisees ‘If I had not done among them works which no other man did, they would not have had sin.’ Then would they have been raised? Would men be raised to the resurrection of condemnation when, being ignorant, they had no sin? No one would contend for anything so monstrous, and yet Christ said, ‘Ye shall see Abraham, Isaac, and Jacob in the kingdom of God and ye yourselves cast out.’ They would be raised because Christ had done those mighty works; in other words, because ‘Light had come into the world,’ and that was the condemnation.
This question is made so serious by the change of position which it involves. What a dreadful predicament we should be in if we had to contend that every human being by the accident of birth was condemned to a violent death on the eighth day! When it is inquired why the heathen live, the writer of the pamphlet replies, ‘They live by God’s mercy.’ So then, while the people of whom God said, ‘Thee only have I known of all the nations of the earth’ had to stave off a violent death by constantly renewed sacrifice, those nations whom God had not known at all lived by his mercy!
Really if the arguments of everyone else fail to convince brother Andrew of his error, my strongest and best advice to him is that he should read his own book.
– Reviewed by I.C.
13.
Publisher: The Williamsburg Christadelphian Foundation
What was formerly know by us as the WCF tape catalog can now be viewed online. No longer limited to cassette tapes, it now presents not only these, but CDs, videos and books as well, mostly featuring Christadelphians from virtually all groups. This online effort is known as the WCF Store.
Past WCF offerings have been criticized by many brethren for assisting in the distribution of erroneous teachings on a variety of subjects. It is our conviction that such criticism has been wholly justified.
The current WCF offerings afford absolutely no improvements over their past efforts. Among the selections available are: Roman Catholic teachings concerning the Apocalypse, false teaching on Daniel's prophecies, partial atonement, i.e., clean flesh, Hayward's creation fantasy, open door fellowship, salvation by faith or grace alone, et al.
And so, what exactly is the problem with all of this? Does the WCF not offer good doctrinal presentation as well? Of course. However, we would suggest that it was the mixing of truth with error that caused the problem of sin and death in the first place. Therefore, it is easy to understand why Yahshua Anointed declared the truth to be that which sets free. Why, then, would anyone wish to perpetuate such a practice as mixing truth with error? Don't ask us. Ask them.
In 1987, when we last reviewed this WCF endeavor, we closed by saying that we could not bid their program Godspeed. The same holds true today.
– Reviewed by B.W.
14.
Book Review: The 1964-2001 Christadelphian Hymn Book and
The 2002 Christadelphian Hymn Book. New!
Publisher: The CMPA (The Christadelphian Magazine and Publishing Association), Birmingham Central Fellowship.
Among the highest forms of praise to Yahweh is the singing of hymns to His holy name. Examples of this abound in Scripture. The Psalmist declares that we should "sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name YAH, and rejoice before him" (Psa. 68:4). The Apostle Paul exhorts us to "let the word of Christ dwell in us richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord" (Col. 3:16). In the Word there are scores of references to either song or singing in connection with worship. Clearly, the singing of hymns is an important part of our walk in the Truth.
Since the singing of praise to the Lord is a vital part of our worship, all must be done in accordance with truth. The Master establishes this principle beyond all doubt by setting forth the rule governing all worship: They that worship the Lord must do so "in spirit and in truth" (John 4:24). How important is it, therefore, that we be circumspect in our choice of lyrics as we approach nigh unto the Deity in song.
Christadelphian Musical Beginnings
In launching the first Christadelphian Hymn Book, brother Roberts recognized the need to follow the truth in both selection and wording of hymns. In writing of the early Christadelphian hymn books, he stated:
"The appearance of this Hymn Book marks another stage in the progress of Truth. The Christadelphians, or those who have cast off the doctrines of the Romish apostasy, whether embodied in Papal or Protestant form, and have embraced the revived gospel of the apostolic age (the things concerning the kingdom of God, and the name of Jesus Christ) and who think it necessary to distinguish themselves from all the sects of 'Christendom' by adopting, in its Greek form, the name which expresses the relationship of true believers the Brethren of Christ (Heb. 2:11) are now numerous enough to require and provide a hymn book of the present enlarged dimensions... (1864).
"The principle of selection has, however been somewhat strict. None but unexceptional compositions have been admitted. Hymns of doubtful character, from their effeminate style of treating the truth, or from their approximation to error in their modes of expression, have been excluded. Only those of unequivocal purity and robustness have been chosen. This has reduced the number to very small proportions. Out of nearly five hundred, at first thought admissible, only about two hundred - including the bulk contained in the Golden Harp - have been ultimately approved. This has resulted from the policy expressed in the following words: "Let the Hymn Book be as free from 'orthodox' taint as possible. Better to have a small Hymn Book with hymns that can be sung with the heart and understanding of a Christadelphian, than a large one with many hymns of doubtful character" (1869).
"Acknowledgments of authorship are suppressed throughout, as the utmost liberty of alteration has been used when needful, and because in the matter of praise it is well that the attention should be undistracted with mere externals" (1874).
In these early years of the Christadelphian community, most of the tunes had to be selected from among those that were popular at the time. However, the brethren exercised much wisdom in both the selection and the re-wording of the lyrics that these might conform to the truth. Moreover, they wisely chose to suppress the authorship of tunes written by strangers, as it was believed that such would divert attention from the proper mode of worship.
A Change in Direction
In 1964, all of this wisdom was abandoned in favor of a different approach. That year, the old 1932 Central hymn book was replaced by a new effort. This new direction, orchestrated by Birmingham Central, is best described by one who was contemporary with the event. He writes:
"A regrettable feature of the new book to our mind is the parade of titles...and the listing of names to the hymns, many relating to prominent clergymen and others...We have authors of all creeds presented to our notice, and Roman Catholics justle with Methodists, Bapitsts, and others for attention, so that the mind is distracted. The names of Francis of Assissi (No. 43) , C. Wesley (No. 53, Wesley family "probably' (No. 82), Theodulph of Orleans (No. 139), Thomas a Kempis (No. 155), John Bunyan (No. 275) are recorded along with many others..."
To the above enumeration we would add the name, Palestrina (c.1525-1594). Palestrina, along with his words, is credited in Hymn 196. Who was he? Palestrina was the Papal-appointed composer of The Roman Catholic Counter-Reformation. Of him musicologist Machlis writes:
"Palestrina met the need for a reformed church music in so exemplary a fashion, that for posterity he has remained the Catholic composer...The Counter-Reformation mobilized all forces of the church militant. The Jesuits, recognizing faith to be a matter of the whole personality, strove to fire the hearts and minds and senses of the faithful. They made music, sculpture, architecture, painting and even the theater arts tributary to their purpose." (pp 274, 279,).
What is a person such as Palestrina doing in a "Christadelphian" hymn book? He is as out of place there as a Roman Catholic would be in our meeting directing the ecclesial music.
There is more Romanish representation in the 1964 Hymn Book, such as Hymn 43 by Francis of Assisi (1182-1226). Who was he? Francis was a Roman Catholic Priest and "Saint" who charmed the ears of the "faithful" while his Church was both persecuting and murdering the true saints of the Most High.
What is Assisi doing in a "Christadelphian" hymn book? We might put this question to the brethren who were persecuted during the Papal inquisition years.
Then there is the questionable application of lyrics in some of the hymns: "Thrice blest, if from the sleep of death, All glorious and free, We to they heavenly kingdom pass, O risen Lord with thee" (265); "When I survey the wondrous cross" (170); The Church's one foundation" (161); "When he, the Comforter, is come, All truth you then shall know"(125); "See all worldly idols fall" (formerly read, "papal idols" -244)
If this were not enough, add to all of this the inclusion of Christmas and Easter hymns – all high holy days of the Romanish Church – and we can only wonder how it helps brethren and sisters to "come out of her my people..."? (134, 135, 136, 189).
Clearly, the 1964 hymn book introduced both questionable doctrine and ecumenical intimations into Christadelphia. From 1964-2001 this was the book used by the majority in both Central and Advocate communities. Even as we write, many of these books are still in use.
In the aftermath of the introduction of the 1964 Central hymn book, the Logos publishers in Australia elected to reprint the old 1932 hymn book, which appears to be sound. It is in use today by a minority of Central and Advocate meetings who obviously did not appreciate the content of the new hymn book.
The 2002 Hymn Book
In 2002, and after several reprints, the 1964-2001 Hymn Book gave way to a new book produced also by Birmingham Central. Does it offer any improvements over the past effort? Yes, but mostly, no. Insofar as we can determine, most names of Catholic and Protestant Clergy are no longer featured on the pages of hymns. This is a major improvement, though all of this – Mr. Palestrina, Roman Catholic Priest Assisi, et al. – has not been removed, but moved to the rear of the new book in the hymn source section. Their names are still present as are their hymns. This is unsatisfactory in our view.
We note the retaining of hymns commemorating the Papal holy days of Christ-mass and Easter. We still read "worldly idols" in favor of the original "papal idols" (309). "Papal superstitions," a lyric present in the 1964-2001 book has been deleted (399). The questionable application of lyrics in two of the hymns we cite from the 1964-2001 book have not been changed (i.e. the "wondrous cross," and "when the Comforter is come, all truth you then shall know..."). Hymns 265 and 161 appear to have been removed, which is good.
With great concern we note the subtle change in the wording of one particular Hymn that deals with the nature and sacrifice of Christ:
"He was made sin in flesh to show..."(1964-2001, No.342)
"He was made sin for us to show.." (2002, No. 262)
Such a change can only have been effected to placate the partial atonement errorists that permeate the Central. Of this, one reviewer has written:
"Even clean fleshers assent, in their own way, to Christ being 'made sin' – by the ceremonial, symbolical, or ritual laying of our sins onto Christ at his death. They will not assent to the idea of Christ being made 'sin in flesh,' in the sense that he was “conceived in sin' (Mary’s womb) taking upon him 'the seed of David' – as it has been historically explained. The new (old heresy) is just another example of substitution – and an affirmation that Christ was a continuation of the Mosaic sacrifices, save in human form – and that the serpent lifted up in the wilderness was a symbol of a symbol.
"So the Christadelphian Hymn Book has retrogressed. It is ironic that large numbers in Australia, some who refused to use the 1964-1990 editions of the Birmingham hymn book, have become international advocates of the new hymn book, employing various schemes to get ecclesias to convert wholesale to the new book, and collecting the old editions to make sure they don’t remain around. But perhaps those who are happy to see this change are happy with these,' hymns' available in the 2002 edition as well: 'O come, all ye faithful.' 'It came upon a midnight clear,' 'Joy to the world,' 'How Great Thou Art,' 'Praise to the Lord, the Almighty' listed as #22 on 'America's 25 Favorite [Christian] Hymns.' Perhaps the next edition will see the addition of 'The Old Rugged Cross' or 'Just As I Am.' Certainly with the community losing its understanding of what the devil is, anything is possible with time." – S. Genusa, Central Fellowship, USA.
To all of this we concur.
The Effect of Music Upon Belief
That music has an effect upon belief is a principle that the apostate Church has recognized for many years. It has the power to shape what people believe. The Papacy recognized this during the Counter-Reformation. The present-day Church also understands the influence music can have upon belief as the following testimonies from their musicologists reveal:
“Music shapes belief. It persists. Even people who've lost other memories or speech often remember songs. That's why it's important to choose worship music that fully expresses your church's theology—in words, rhythm, harmony, and texture.” – Calvin Institute
"The songs we walk away with from Mass shape what we believe about the faith and how we think about the faith. If these songs are too easily confused with other cultural messages and signs, the message of the faith can be muddled. This is crucial to remember concerning music used during liturgy. The finest, most orthodox homily may not be able to overcome the impact of a heterodox hymn with a secular-style melody sung week after week. The pastor may be preaching eternal verities, but so long as a soft-rock band keeps singing about the need to 'Sing a New Church in Being,' his influence over the spirit of the parish will be blunted. Liturgical music should not crowd out the message of the Gospel but illuminate it and capture it in a way that mere words cannot.
"Songs come to us throughout the day even when we do not intend to think of them; they embed themselves in our imaginations and emerge on the slightest prompting. Catholicism has developed over the ages a very special kind of music that does precisely this. Through the centuries, it has been an essential part of how people think of essential prayers, like the 'Ave Maria' and the 'Jesu Dulcis.' In little more than a two to three generations, that music has fallen silent, and, along with it, the centrality of these prayers to our faith experience. But it can all come back again, in one generation, parish by parish, with only a bit of effort backed by clarity of purpose, and with it, a new sense of seriousness concerning the claims of the Church.
"Consider a case of a parish musician who believes that he knows nothing about chant. With only an hour or two a week, and the aid of a recording and chant book, he can master enough of them to teach them to others. After only a few rehearsals, he can have them prepared for liturgy, and in the course of the training, teach them something about the prayers and language. The next step will be to introduce them to the faithful in the pews, not through intrusive pre-liturgical "rehearsals" (as if a performance were coming) but through consistent use within liturgy itself. In the course of three months, he will have done far more to achieve the goal than all the expensive architectural changes and new catechetical materials he might be contemplating buying...." – Why Sacred Music Matters: A Pastoral Guide, Zinner and Tucker pp. 3-18.
Seeing that music has the ability to shape the beliefs of men and women how careful we must be in hymn selections so as not to lead the sheep astray.
A Disconnect by the Brethren
How does an unsound hymn book gain entrance into an ecclesia? Perhaps, there are several ways. In the cases of which we are aware, a bad hymn book would simply show up with no advanced notice, usually at a hymn sing. Few, if any, questions would be asked. Once everyone fell in love with the new tunes, these books would be ordered for all. How is this accomplished with such ease? We would suggest it is due to the disconnect among many brethren with respect to music. Most will say, "I don't know anything about music," and leave it at that.
This writer has been a musician for many years, having played piano for a Christadelphian meeting during some of that time. While writing lyrics does require some knowledge of music, let us assure the brethren that reviewing the overall doctrinal presentation of a hymn book requires only a sound understanding of Holy Writ and the backbone to do that which is right.
How, therefore, should a new hymn or hymn book be introduced into an ecclesia? We would suggest that any member in good standing can do this. However, such selection should be discussed with the Serving Brethren and set before the ecclesia for review. Decision should be based exclusively upon the Truth, all other considerations notwithstanding. A new hymn book, or a selection therefrom, should not just show up unannounced.
Pianist's Responsibility
Musicians focus largely upon that which is both musically pleasant and uplifting to the spirit. To this end, some ecclesial pianists will ask the exhorting brother in advance about his subject-matter to be certain that hymn selections are in keeping with the theme of the lecture. Moreover, some will add embellishments to the composer's notes that add greater beauty, depth and feeling to the piece. This is one important area of spiritual service that ecclesial pianists can provide which will benefit the entire meeting; another is their knowledge of the musicality of hymns (i.e. its quality, does it sound too "churchy," et al.).
Ecclesial Responsibility
Whether we be pianists, lecturers, teachers or students – no matter what our ecclesial duties happen to be – we are all responsible for what we both believe and promulgate through ecclesial song. It is a collective endeavor, and all must be done with the salvation of all in view. To this end we have a responsibility to be Scripturally sound in our selection of lyrics sung in approach to the Lord.
One hymn book that remains doctrinally sound is the Berean Christadelphian Hymn Book. We believe the book used by Dawn is the same. Other than the Deity, through Yahshua Anointed, we do not know who to thank for this. Perhaps brother Roberts. We are sure others have been involved also. However, the hymns books of some of the other groups are not sound. These should not be given a platform from which to plant the seeds of false doctrine and ecumenical thinking.
– Reviewed by B. W.
[For comments on the above go to the Forum and click on "Website Monitor Comments."]
15.
Book Review: The Paths We Take. An Historical Review of the Protestant Reformation and its Relevance to the Modern Day Ecclesia. New!
Author: Arthur Sankey
Publisher: Truth Gleaner Publications, Florida.
For over 30 years a few brethren have played the unpopular role of harbinger in the midst of Christadelphia. Their message, all but ignored, has been short and to the point. The Mother Church is calling and some in Christadelphia are listening. She beckons through her inebriating doctrines and a brotherhood asleep and perched atop the fence is facilitating her success.
The brethren who have blown the trumpet of warning are located in the other groups, principally because the problem has found a home there. Lone voices, virtually, have they been in their respective communities. Among the first generation, a few names come to mind. In the Central: Graham Pearce, Paul Billington, Perce Mansfield, Ron Abel. In the Unamended: R.H. Hamlin, James Stanton, W. R. Tanner. Some are gone now. There have been a few in the second generation as well. We shan't recall their names here. Most know who they are. And while we do not agree with some of their positions, we can concur with the message these men have brought forth concerning the threat of ecumenism and the humanist philosophies that underlie its growth.
In recent years, a third generation has risen to the challenge. Among these is Arthur Sankey, who has authored a book entitled, The Paths We Take. While not altogether unlike similar publications of the past in its foreboding message, bro. Sankey's effort presents a different approach that even those who fence-sit might finally both agree with, and act upon. At least we can hope.
"This interesting historical study complied by bro. Arthur Sankey traces Protestantism's struggle to come out from the heavy hand of the Papacy..." so opens the preface by Don Northey. The author then begins by citing Edmund Burke, "Those who don't know history are destined to repeat it," and thus sets the tone for what is to come. Sankey writes:
"This well known quote from Edmund Burke is a very appropriate theme for the subject of religious history in relation to the modern day Ecc1esia. It brings before us a practical exhortation as well as a warning with regards to the paths we take as a community trying to maintain the doctrinal purity and standards of conduct of the first century Ecc1esia.
"Our study will consist of an overview of the time period ranging from the Protestant Reformation to the present. We will briefly consider the thoughts, beliefs, and actions of these early reformers, while tracing the changes that subsequently occurred within Christianity over the course of 400 years. Our intention is to seek to learn from the mistakes of these various groups who at one time had at least a portion of the Truth, but have now relinquished it entirely.
"The admonition that we hope to convey to the present body of Christadelphians is that we do not want to follow in these footsteps of apostasy, but rather hold fast to the Truth that has been handed down to us from the Word of Yahweh. Throughout this study we will seek to highlight some of the more obvious points and correlations between the path of the Protestants and that of the Christadelphian body...
"In any case, we have personally found the similarity in paths to be striking, and very much a warning and admonition; for if one does not identify the enemy (in this case, doctrinal and moral decline), his chance of withstanding and overcoming that enemy is limited.."
The author poses the question: "Are the correlations between the path of the Protestants and that of the Christadelphian body leading to the same end?" He answers: "If we do not learn from history, we are destined to repeat the mistakes of the Protestants..."
The Paths We Take follows the history of the Protestant separation from the Papal Church, their slow journey back to Rome, and the reasons for such. A frightening parallel to Christadelphia is then presented wherein the separation of our early brethren from Roman doctrine, a period of growth, and the slow decline into humanism, all bear a striking resemblance to the rise of Protestantism and her declension. All the signs are present which the author covers in varying detail.
"Where will the Christadelphians be in 10 years, in 25 years, if Messiah's return is not as soon as we anticipate? Where are the Huguenots? The original faith of the Baptists? The Puritans? The Anabaptists? They have all become swallowed up in Humanism, and the religion that their forefathers held to the death has been overcome by apathy. Will we as Christadelphians also suffer this fate? We will, unless we learn from the mistakes of these Protestant religions who at one time zealously held to their convictions - many of which were the Truth - only to have the cares of the world and the doctrine of Humanism steal this faith from them. We must learn from their mistakes, avoid their disastrous outcome..."
With this ominous warning, the author concludes his message. At some 70 pages it is an easy read and well worth the effort to do so. Our only light criticism of the book is that it is not lengthy enough – exploring in greater detail the growing acceptance of Romanish doctrine. Perhaps the author has a companion volume on the drawing board? We hope so.
The Paths We Take is obtainable through: tgpublications@gmail.com.
– Reviewed by Bob Widding
More Christadelphian Book Reviews
New!