Glad Tidings
Glad Tidings is a free Bible magazine published monthly by the Christadelphians. The magazine was launched in 1884; the stated aims of the magazine are: to encourage study of the Bible as God's inspired message to men. To this end the magazine contains articles such as A Closer Look at Bible Prophecy and Arabs to Find Lasting Peace and Three Steps to a Happier Life. Www.gladtidingsmagazine.org
Henry Sulley
Henry Sulley was an English architect and writer on the temples of Jerusalem. Sulley was born to English parents in Brooklyn, Long Island, USA, 30 January 1845, but relocated back to Nottingham when still young; as an architect, Sulley is noted for several buildings in Nottingham, among them 2 Hamilton Road,'a fine Victorian dwelling' designed for James White the lace manufacturer in 1883. Although he had no formal training in archaeology, Sulley's background in architecture allowed him to develop various ideas about Solomon's Temple and the City of David, his primary area of activity was in writing concerning the temples in Jerusalem: Solomon's Temple, Herod's Temple and Ezekiel's Temple. In 1929 Sulley was the first to propose that the watercourse of Siloam tunnel was following a natural crack, a theory developed by Ruth Amiran, Dan Gill. Sulley had been baptised as a Christadelphian in October 1871 at the age of 26 following lectures by Robert Roberts and reading Elpis Israel; when he was only 28 the bulk of the Nottingham Ecclesia left following Edward Turney into the Nazarene Fellowship for six years until Turney's death in 1879, after which most of those who had left returned.
As a Christadelphian Sulley toured Australia, New Zealand and Canada, showing his large illustrated architectural designs for Ezekiel's temple, in lecture halls and museums over two or three nights. These public lectures followed a regular pattern: archaeology, architecture and preaching. On his journeys he would write articles for publication in England giving impressions on the buildings he saw: for example, noting that the Washington Monument was a marvel, but that the corner-towers of Ezekiel's temple would be two-and-a-half times taller. During the period from 1898 onwards he was a regular assistant to the second editor of The Christadelphian, Charles Curwen Walker. Upnah House, 22 Balmoral Road, Nottingham 1873 Malvern House, 41 Mapperley Road, Nottingham 1874 2 Hamilton Road, Nottingham 1873 Oakfield, Cyprus Road, Mapperley Park, Nottingham 1882 Elmsleigh, Hamilton Road, Mapperley Park, Nottingham 1883 Addison Street Congregational Church 1884 Warehouse, Peachey Street, Nottingham 1887-88 Temple of Ezekiel's prophecy A Handbook to the Temple of Ezekiel's Prophecy Pentaletheia: Five writings on the Truth The Sign of the Coming of the Son of Man What is the Substance of Faith?
A Reply to Sir Oliver Lodge Is It Armageddon? A House of Prayer for All People Where are our dead friends? Divine worship in the age to come Spiritlism
Robert Roberts (Christadelphian)
Robert Roberts is the man considered to have continued the work of organising and establishing the Christadelphian movement founded by Dr. John Thomas, he was a prolific author and the editor of The Christadelphian Magazine from 1864–1898. Robert Roberts, born in Link Street, Scotland, was the son of a captain of a small coasting vessel, his grandmother on his father’s side was of the Clan MacBeth. His mother was a religious Calvinistic Baptist and daughter of a London merchant. Though his family were of lowly circumstances, he was raised in a well disciplined, religious environment. Leaving school at the age of 11, he worked a short while as clerk in a rope factory serving in a grocers shop, thirdly as a sort of apprentice to a lithographer. At 13 he became an apprentice to a druggist taking lessons in Latin, learning Pitman's Shorthand, his mother took him as a boy of 10 to hear John Thomas speak in Scotland. He formally and became a member of his mother's church when aged 12. Shortly afterward he came across a copy of a magazine, belonging to his sister, entitled the Herald of the Kingdom and Age to Come, by Thomas, who knew Roberts' mother.
Robert Roberts began his Bible studies in earnest. After reading Thomas’ book Elpis Israel, with Bible in hand, he became convinced of its soundness, ceased attending chapel with his family, he was baptised in 1853 aged 14 as part of the "Baptised Believers". He developed a reading plan to facilitate his daily systematic reading of the Scriptures. A form of this plan was published as The Bible Companion and is still used by many Christadelphians today, he married Jane Norrie in Edinburgh on April 8, 1859. They had only three of whom survived into adulthood; when Robert Roberts was 17 he became shorthand writer for a modest paper, the Aberdeen Daily Telegraph, after which he worked as a casual reporter, once being called on to assist in reporting the speeches delivered at an investigation into the merits of the Suez Canal scheme, conducted by Aberdeen Town Council on the occasion of a visit by Ferdinand de Lesseps. He left Aberdeen for Edinburgh to work as a reporter on The Caledonian Mercury. Leaving Edinburgh 1858, he worked for The Examiner in Huddersfield briefly for the same employer in Dewsbury.
He accepted a travelling assignment as shorthand writer for the American phrenologists, Orson Squire Fowler and Samuel R. Wells, who were visiting Huddersfield as part of a lecturing tour, he returned to his job on the Huddersfield Examiner in July 1861. During his time at The Examiner he was appointed as the Huddersfield correspondent for the Leeds Mercury, the Halifax Courier, the Manchester Examiner. In the winter of 1863-64, Roberts moved to Birmingham, but failed in his attempt to set up a general reporting and advertising agency there. In 1864 he became a reporter for the Birmingham Daily Post as a result of a testimonial from John Bright MP. In July 1865, he became a shorthand writer for the Birmingham Bankruptcy Court, working there until 1870, when a change in the Bankruptcy Act of 1869 brought an end to his appointment. At the suggestion of Thomas, it was arranged that he should receive a salary for his editorship of The Christadelphian magazine, so his career as a reporter came to an end.
It was 1856. In 1858 he tried, but failed, to raise funds for travelling expenses to invite Thomas to visit England again. During the American Civil War Thomas had to suspend publication of The Herald of The Kingdom magazine, thus on October 8, 1861 Robert Roberts wrote to Thomas urging him to visit, which he did in 1862. Shorthand notes taken by Roberts during this visit formed the basis of Roberts' book Dr John Thomas: his life and work; some time after this visit, due in part to misunderstandings and misinformation, there was a short breach of friendly relations between the two men. Subsequently they enthusiastically supported each other’s work. Roberts collected subscriptions and organised the distribution of John Thomas’ exposition of the Book of Revelation, Eureka, in England, many of his other works. Roberts raised the money to fund what would be the last trip of Thomas to England in May 1869. Toward the end of this trip, March 1870, Thomas made Roberts custodian of all his affairs in the event of his death, which occurred sooner than anticipated in 1871.
Roberts died in 1898, was buried in Green-Wood Cemetery, New York City, beside the grave of Thomas. In his early days Roberts endeavoured to organise preaching events wherever he went, his first serious attempt was in 1860, when he delivered a course of 8 public lectures in Senior’s School Room, East Parade, Huddersfield. The Huddersfield meeting took on Spring Street Academy, for Sunday meetings including public lectures; some Sunday afternoons he would give out-of-door addresses, either in St. George’s Square or the Market Place, Huddersfield, it was at Spring Street, in the winter of 1861, that Robert Roberts delivered a series of twelve Lectures on successive Sunday afternoons, systematically setting out Christadelphian beliefs. In 1864 after moving to Bi
The Christadelphian
The Christadelphian is a Bible magazine published monthly by The Christadelphian Magazine and Publishing Association. It states that it is'A magazine dedicated wholly to the hope of Israel' and, according to the magazine website, it'reflects the teachings and activities of the Christadelphians'; the magazine's office is located in Hall Green, England. The Christadelphian magazine started life as The Ambassador of the Coming Age in 1864, edited by Robert Roberts, it ran as The Ambassador of the Coming Age until 1869, when the name was changed to The Christadelphian. Subsequent editors include C. C. Walker, John Carter, Louis Sargent, Alfred Nicholls, Michael Ashton and presently Andrew Bramhill; the magazine contains a wide variety of articles, including exhortations from Breaking of Bread services, studies of Biblical characters, articles on Christian living, reviews of Bible related books/DVDs/etc. and comment on relevant current events in relation to Bible prophecy. Items for publication are produced by any Christadelphian, pending the editorial process.
At the back of the magazine is a section in, printed news from each ecclesia including baptisms and ecclesial events. The publisher of the magazine is The Christadelphian Magazine and Publishing Association, based in Hall Green, Birmingham. All members of the committee are active members of Christadelphian congregations in the UK subscribing to the Birmingham Amended Statement of Faith. Subscriptions and previews of the magazine are available on The Christadelphian website. Back issues are available from the CMPA on CD-ROM and from 2001 to 2010 as a downloadable PDF. In addition to the magazine, other literature is published by the CMPA, including edited reprints of articles published in The Christadelphian. Portrait of the Saint by John Marshall - a study on the Letter to the Ephesians, the majority of which first appeared as articles in The Christadelphian from 1966-1967. Chronicles of the Kings by Michael Ashton - a study on the Books of Chronicles, that first appeared as articles in The Christadelphian from 1998-2000.
A complete list of books is available on the website. In addition, a number of reviews of these books are available, together with a large selection of e-books available to download; the CMPA publishes a number of booklets detailing various Christadelphians beliefs. Does the Bible teach the Trinity; the Miracle of the Bible: The Word of God in Print. Getting to Know God: What the Bible Reveals. Most of these pamphlets are available for viewing or printing off for personal use on The Christadelphian website. Over time the complete set will be made available, they can be ordered online from the same website. The Christadelphian magazine homepage
Youth center
A youth center or youth centre called youth club, is a place where young people can meet and participate in a variety of activities, for example table football, association football, table tennis, video games, Occupational Therapy and religious activities. Youth Clubs or Centres vary in their activities across the globe, have diverse histories based on shifting cultural and social contexts and relative levels of state funding or voluntary action. Many youth clubs are set up to provide young people with activities designed to keep them off the streets and out of trouble, to give them a job and an interest in activity; some youth clubs can have a particular compelling force, such as music, spiritual/religious guidance and advice or characteristics such as determination. In the United Kingdom, there are a number of national youth club networks, including: UK Youth Ambition National Association of Boys and Girls ClubsIn the United States, the Boys & Girls Clubs of America is one of the most popular youth clubs.
Many youth clubs and projects are open to all people aged 15–21, although some clubs may still accept young people as old as 25. There are places where young people can practice new activities. Many youth clubs offer various activities, such as table tennis. Youth clubs are there to help young people understand the world around them, they are there to advise young people with their future, to talk about the past and help them with the present. Many clubs hold different sessions to educate young people about different topics regarding their health and worries, e.g. contraception. Youth clubs have a leader youth worker who organizes trips or workshops for the young people to contribute in, e.g. Show Racism the Red Card, they can hold charity events and volunteer to do many different things. Youth clubs will sometimes help young people to gain qualifications for e.g.. The Duke of Edinburgh's Award. List of youth organizations Salford Lads Club Essex Boys and Girls Clubs Teen center
Nontrinitarianism
Nontrinitarianism is a form of Christianity that rejects the mainstream Christian doctrine of the Trinity—the teaching that God is three distinct hypostases or persons who are coeternal and indivisibly united in one being, or essence. Certain religious groups that emerged during the Protestant Reformation have been known as antitrinitarian, but are not considered Protestant in popular discourse due to their nontrinitarian nature. According to churches that consider the decisions of ecumenical councils final, Trinitarianism was definitively declared to be Christian doctrine at the 4th-century ecumenical councils, that of the First Council of Nicaea, which declared the full divinity of the Son, the First Council of Constantinople, which declared the divinity of the Holy Spirit. In terms of number of adherents, nontrinitarian denominations comprise a minority of modern Christianity; the largest nontrinitarian Christian denominations are The Church of Jesus Christ of Latter-day Saints, Oneness Pentecostals, Jehovah's Witnesses, La Luz del Mundo and the Iglesia ni Cristo, though there are a number of other smaller groups, including Christadelphians, Christian Scientists, Dawn Bible Students, Living Church of God, Assemblies of Yahweh, Israelite Church of God in Jesus Christ, Members Church of God International, Unitarian Universalist Christians, The Way International, The Church of God International, the United Church of God.
Nontrinitarian views differ on the nature of God and the Holy Spirit. Various nontrinitarian philosophies, such as adoptionism and subordinationism existed prior to the establishment of the Trinity doctrine in AD 325, 381, 431, at the Councils of Nicaea and Ephesus. Nontrinitarianism was renewed by Cathars in the 11th through 13th centuries, in the Unitarian movement during the Protestant Reformation, in the Age of Enlightenment of the 18th century, in some groups arising during the Second Great Awakening of the 19th century; the doctrine of the Trinity, as held in mainstream Christianity, is not present in the other major Abrahamic religions. Christian apologists and other Church Fathers of the 2nd and 3rd centuries, having adopted and formulated the Logos Christology, considered the Son of God as the instrument used by the supreme God, the Father, to bring the creation into existence. Justin Martyr, Theophilus of Antioch, Hippolytus of Rome and Tertullian in particular state that the internal Logos of God —his impersonal divine reason—was begotten as Logos uttered, becoming a person to be used for the purpose of creation.
The Encyclopædia Britannica states: "to some Christians the doctrine of the Trinity appeared inconsistent with the unity of God.... They therefore denied it, accepted Jesus Christ, not as incarnate God, but as God's highest creature by whom all else was created.... View in the early Church long contended with the orthodox doctrine." Although the nontrinitarian view disappeared in the early Church and the Trinitarian view became an orthodox doctrine of modern Christianity, variations of the nontrinitarian view are still held by a small number of Christian groups and denominations. Various views exist regarding the relationships between the Father and Holy Spirit; those who believe that Jesus is not God, nor equal to God, but was either God's subordinate Son, a messenger from God, or prophet, or the perfect created human: Adoptionism holds that Jesus became divine at his baptism or at his resurrection. Arius' position was that the Son was brought forth as the first of God's creations, that the Father created all things through the Son.
Arius taught that in the creation of the universe, the Father was the ultimate creator, supplying all the materials and directing the design, while the Son worked the materials, making all things at the bidding and in the service of the Father, by which "through all things came into existence". Arianism became the dominant view in some regions in the time of the Roman Empire, notably the Visigoths until 589; the third Council of Sirmium in 357 was the high point of Arianism. The Seventh Arian Confession held that both homoousios and homoiousios were unbiblical and that the Father is greater than the Son: "But since many persons are disturbed by questions concerning what is called in Latin substantia, but in Greek ousia, that is, to make it understood more as to'coessential,' or what is called,'like-in-essence,' there ought to be no mention of any of these at all, nor exposition of them in the Church, for this reason and for this consideration, that in divine Scripture nothing is written about them, that they are above men's knowledge and above men's understanding".
They interpret verses such as John 1:1 to refer to God's "plan" existing in God's mind before Christ's birth.
