Local statements of faith had been Unamended Christadelphians. This however soon proved unacceptable to the majority and it seems various statements of faith within the Christadelphian community emerged fairly early on in. Unamended Christadelphian Statement of Faith. Or Doctrines Forming Their Basis of Fellowship. That the only true God is He who was revealed to Abraham, .
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There are approximately 50, Christadelphians in around countries. Claiming to base their beliefs solely on the BibleChristadelphians differ from mainstream Christianity in a number of doctrinal areas.
For example, they reject the Trinity and the immortality of the soulbelieving these to be corruptions of original Christian teaching. They were initially found predominantly in the developed English-speaking world, but expanded in developing countries after the Second World War.
Congregations are traditionally referred to as ‘ecclesias’ and would not use the word ‘church’ due to its association with mainstream Christianity, although today it is more acceptable. The Christadelphian religious group traces its origins to John Thomas —who emigrated to North America from England in In this he found sympathy with the rapidly emerging Restoration Movement in the US at the time.
This movement sought a reform based upon the Bible alone as a sufficient guide and rejected all creeds. However, this liberality eventually led to dissent as John Thomas developed his personal beliefs and began to question mainstream orthodox Christian beliefs. While the Restoration Movement accepted Thomas’s right to have his own beliefs, when he started preaching that they were essential to salvationit led to a fierce series of debates with a notable leader of the movement, Alexander Campbell.
John Thomas believed that scripture, as God’s word, did not support a multiplicity of differing beliefs, and challenged the leaders to continue with the process of restoring 1st-century Christian beliefs and correct interpretation through a process of debate.
The history of this process appears in the book Dr. During this period of formulating his ideas John Thomas was baptised twice,  the second time after renouncing the beliefs he previously held. He based his new position on a new appreciation for the reign of Christ on David’s throne.
The Christadelphian community in Britain effectively dates from Thomas’s first lecturing tour May — October His message was particularly welcomed in Scotland, and CampbelliteUnitarian and Adventist friends separated to form groups of “Baptised Believers”. Two thirds of ecclesias, and members, in Britain before were in Scotland. Since his medium for bringing change was print and debate, it was natural for the origins of the Christadelphian body to be associated with books and journals, such as Thomas’s Herald of the Kingdom.
In his christadelpjian to seek to establish Biblical truth and test orthodox Christian beliefs through independent scriptural study he was not alone. Among other churches, he chrisradelphian links with Adventist movement and with Benjamin Wilson who later set up the Church of God of the Abrahamic Faith in the s. In terms of his rejection of the trinity, Thomas’ views had certain similarities with Unitarianism which had developed in a formal way in Europe in the 16th century although he formally described both Unitarianism and Socinianism as “works of the devil” for their failure to develop his doctrine of God-manifestation.
Although the Christadelphian movement originated through the activities of John Thomas, he never saw himself as making his own disciples. He believed rather that he had rediscovered 1st century beliefs from the Bible alone,  and sought to sstatement that through a process of challenge and debate and writing journals.
Through that process a number of people became convinced and set up various fellowships that had sympathy with that position.
At that time, church affiliation was required in the United States daith in the Confederacy in order to register for conscientious objector status, and in Thomas chose for registration purposes the name Christadelphian.
Through the teaching of John Thomas and the need in the American Civil War for a name, the Christadelphians emerged as a denomination, but they were formed into a lasting structure through a passionate follower of Thomas’s interpretation of the Bible, Robert Roberts.
In he began to publish The Ambassador of the Coming Age magazine. John Thomas, out of concern that someone else might start a publication and call it The Christadelphianurged Robert Roberts to change the name of his magazine to Christadelphlan Christadelphian .
His editorship of the magazine continued with some assistance until his death in Roberts was prominent in the period following the death of John Christdelphian inand helped craft the structures of the Christadelphian christadelhian. Initially the denomination grew in the English-speaking world, particularly in the English Midlands and in parts [ which? In the early days after the death of John Thomas the group could have moved in a number of directions. Doctrinal issues arose, debates took place and statements statekent faith were created and amended as other issues arose.
These attempts were felt necessary by many [ citation needed ] to both settle and define a doctrinal stance for the newly emerging denomination and to keep out error. As a result of these debates, several groups separated from the main body of Christadelphians, most notably the Suffolk Street fellowship and the Unamended fellowship. The Christadelphian position on conscientious objection came to the fore with the introduction of conscription during the First World War.
In the Second World War, this frequently required the person seeking exemption to undertake civilian work under the direction of the authorities. During the Second World War the Christadelphians in Britain assisted in the Kindertransporthelping to relocate several hundred Jewish children away from Nazi persecution and founding a hostel Elpis Lodge.
After the Second World War, moves were taken to try to reunite various of the earlier divisions. By the end of the s, most Christadelphians had united into one community, but there are still a number of small groups of Christadelphians who remain separate.
The post-war, and post-reunions, period saw an increase in co-operation and interaction between ecclesias, resulting in the establishment of a number of week-long Bible schools and the formation of national and international organisations such as the Christadelphian Bible Mission  for preaching and pastoral support overseasthe Christadelphian Support Network  for counsellingfaigh the Christadelphian Meal-A-Day Fund for charity and humanitarian work.
In the absence of centralised organization, some differences exist amongst Christadelphians on matters of belief and practice. This is because each congregation commonly styled ‘ecclesias’ is organized autonomouslytypically following common practices which have altered little since the 19th century.
Most ecclesias have a constitution,  which includes a ‘Statement of Faith’, a list of ‘Doctrines to chirstadelphian Rejected’ and a formalized list of ‘The Commandments of Christ’. The statement of faith acts as the faigh standard of most ecclesias to determine fellowship within statwment between ecclesias, and as the basis for co-operation between ecclesias. Congregational discipline and conflict resolution are applied using various forms of consultation, mediation, and discussion, with disfellowship similar to excommunication being the final response to those with unorthodox practices or beliefs.
The relative uniformity of organization and practice is undoubtedly due to the influence of a booklet, written early in Christadelphian history by Robert Roberts, called A Guide to the Formation and Conduct of Christadelphian Ecclesias. Male members are assessed by the congregation for their eligibility to teach and perform other duties, which are usually assigned on a rotation basis, as opposed to having a permanently appointed preacher.
Congregational governance typically follows a democratic model, with an elected arranging committee for each individual ecclesia. This unpaid committee is responsible for the day-to-day running of the ecclesia and is answerable to the rest of the ecclesia’s members.
Inter-ecclesial organizations co-ordinate the running of, among other things, Christadelphian schools  and elderly care homes, the Christadelphian Lf League which cares for those prevented by distance or infirmity from attending an ecclesia regularly and the publication of Christadelphian magazines.
No official membership figures are published, but the Columbia Encyclopedia gives an estimated figure of 50, Christadelphians.
The Christadelphian Advocate – Unamended Christadelphian Statement of Faith
Estimates for the main centers of Christadelphian population are as follows: United Kingdom 18, Australia 10, Mozambique 9, Malawi christadelphhian, United States 6, Canada 3, Kenya 2, New Zealand 1, India 1, Tanzania 1, Africa 22,Americas 10,Asia 4, christadelphiaan, Australasia 12,Europe 18, This puts the total figure at around 67, The Christadelphian body consists of a number of fellowships — groups of ecclesias which associate with one another, often to the exclusion of ecclesias outside their christadelhpian.
They are to some degree localised. The Unamended Fellowship, for example, exists only in North America. Christadelphian fellowships have often been named after ecclesias or magazines who took a lead in developing a particular stance.
The majority of Christadelphians today around 60,  belong to what is commonly known as the Central fellowship. This had begun when Robert Ashcroft, a leading member, wrote an article which challenged Christadelphian belief, stating that some parts of the Holy Scriptures were with error and therefore uninspired.
Although he later left the community, this led to a division in the main body where his doctrinal influence remained. Robert Ashcroft’s sympathisers in Birmingham, England formed a separate Ecclesia in local Suffolk Street and ecclesias which supported their position became known as the “Suffolk Street fellowship”.
Those in local Birmingham, who maintained that the Holy Scriptures were divinely inspired in all their parts and were without error except as may be due to errors of transcription cgristadelphian translation, formed a separate Ecclesia in nearby Temperance Hall and ecclesias throughout the world which supported their position became known as the “Temperance Hall Fellowship”.
Meanwhile in Australia, division had ensued surrounding the subject of the “Clean Flesh” of Jesus Christ. The minority who believed Christ’s nature was immaculate and therefore his flesh did not have the potential to sin formed the “Shield Fellowship”.
These soon became closely associated with the “Suffolk Street Fellowship” as their sympathisers, and also those known as the Dowieite community who christadelphiqn been previously disfellowshipped from the main body over disagreement surrounding the Biblical afith and evil spirits.
The majority who believed Christ was born with the same flesh as his Brethren and thus had the ability to sin in his flesh but chose not to continued chrsitadelphian members of the “Temperance Hall Fellowship”. By the christqdelphian Hall” members in Birmingham had relocated and were increasingly known as the “Birmingham Central Christadelphians”, but before long the word “Birmingham” was dropped and the term “Central Fellowship” began to be used with some regularity among the next generations of Christadelphians in the UK.
Birmingham Central Hall Christadelphians, where the formal satement and unification papers were signed officially decreed the reunion as official, and the “Central Fellowship” was born. Reunion was also made official to the rest of the worldwide Christadelphians on the basis of the understanding of the atonement of Christ, expressed in a document called the Cooper-Carter Addendum this was soon added to the BASF.
The majority of Christadelphians believe that the judgment will include anyone who had sufficient knowledge of the gospel message, and is not limited to baptized believers. Those who opposed the amendment became known as the “Unamended fellowship” and allowed the teaching that God either could not or would not raise those who had no covenant relationship with him.
Opinions vary as to what the established position was on this subject prior to the controversy. The majority of the Unamended Fellowship outside North America joined the Suffolk Street fellowship before its eventual incorporation into Central fellowship. There is also some co-operation between the Central Amended and Unamended Chrkstadelphian in North America — most recently in the Great Lakes region, where numerous Amended and Unamended ecclesias have opened fellowship to one another despite the failure of wider attempts at re-union under the North American Statement of Understanding NASU.
The Berean Fellowship was formed in as a result of varying views on military service in Britain, and on the atonement in North America. The majority of the North American Bereans re-joined the main body of Christadelphians in A number continue as a separate community, numbering around in Ot, in Kenya and 30 in Wales.
The stricter party formed the Dawn Fellowship who, following re-union on the basis of unity of belief with the Lightstand fellowship in Staement in increased in number, . The Old Paths fellowship  was formed in by those in the “Temperance Hall Fellowship” who held that the reasons for separation from the “Suffolk Street fellowship” and its sympathising communities remained.
They also strongly believed that the Biblical teaching of fellowship required full unity of belief on all fundamental principles of Bible Truth and thus the reunion should have been with the full agreement and understanding of all members rather than the result of the majority vote that prevailed.
Due to a proportionally large number of members in the UK joining the Central Fellowship in and aroundtheir numbers have reduced to around members in total Around members in the UK, and around in Australasia. Other Fellowships which openly identify themselves as Christadelphians will have various numbers ranging from as few as 10 to over members. Fellowship groups which are considered by the larger communities to be part of the “wider Christadelphian Brotherhood” are also very much in existence, some for as few as 30 years, others for the best part of a century.
These groups consider statemebt of the One Body to be those within their own separate communities and therefore fellowship on that basis. While quality of fellowship on biblical grounds are said to be emphasised rather than quantity, numbers of members may range from as few as two or three individuals in a fellowship, to a fellowship consisting of 50 or more spread over a number of Ecclesias.
While some of these groups may be considered exclusive in their approach, most openly continue their public witness in the locations they are found even tailoring their advertising towards christadelpbian popular Christadelphians in an endeavour to restore them to what they believe to be a correct understanding of Bible teaching and Biblical fellowship .
According to Bryan Wilsonfunctionally the definition of a “fellowship” within Christadelphian history has been mutual or unilateral exclusion of groupings of ecclesias from the breaking of bread. But outside North America this functional definition no longer holds. Many articles and books on the doctrine and practice of fellowship now reject the christadelphiann itself of separate “fellowships” among those who recognise the same baptism, viewing such separations as schismatic.
They tend to operate organisationally fairly similarly, although there are different emphases. Despite their differences, the Central, Old Paths, Dawn  and Berean  fellowships generally subscribe to the Birmingham Amended Statement of Christadelphia BASFthough the latter two have additional clauses or supporting documents to explain their position.
Within the Central fellowship individual ecclesias also may have their own statement of faith, whilst still accepting the statement of faith of the larger community.
Some ecclesias have statements around their positions, especially on divorce and re-marriage, making clear that offence would be caused by anyone in that position seeking to join them at the ‘Breaking of Bread’ service. Others tolerate a degree of divergence from commonly held Christadelphian views. Minority Fellowship groups also recognised by the larger Fellowships to be part of the wider Christadelphian Christavelphian will likewise conform to the Birmingham Amended Statement of Faith with particular amendments in their Doctrines to be Rejected, which results in their separation from one another.
Some have revised previous statements of faith to include clarity on controversies that have arisen over the last years.