Dr. John Thomas, originator of the movement that broke with many well-established doctrines in Christianity
While Joseph Smith officially established the Church of The Latter-day Saints, and in various U.S. states, it was home to several other millenarian movements and restorationist sign in 1832 a young English doctor, arrived in New York to open the life and career going down the road of restoration, establish a church that boldly breaks with traditions deeply rooted doctrine, which in other times would have cost lives.
This is John Thomas, born on April 12, 1805, in Hoxton Square, Hackney, London. Coming from a Protestant family, who claimed descent from former French Huguenots fled, refugees in England during the massacres of the seventeenth century. The young Thomas, but that seemed to emphasize religion in science, is one of many scientists who later made the leap into well-reasoned theological research.
John, was quick to excel as a disciplined student, but not only in science, in other matters, coming to learn Hebrew still only a teenager about 13 years. At the age of 16, seeing his intellectual gifts, his father sent him to Lancashire to study medicine. Two years later reunited with his family in London and performs the practice of medicine in the hospital of St. Thomas, for about three years, which specializes in surgery. He also had great interest in biology and chemistry, publishing articles for the prestigious journal Lancet, which defended the use of corpses for medical study, which by then was illegal in England.
At that time there were many British citizens, who either for religious or economic, were encouraged to seek a better fortune in the new American continent. Even after American independence, the opportunities of freedom and prosperity attracted many people from Europe. Among these was the Thomas family, who in 1832 decided to take the plunge and travel to settle in the new country. John Thomas, who for that year and was a renowned doctor and surgeon, found nothing that held it in his hometown, nor in the bustling London, so he joined his family on the trip.
Thanks to his knowledge in medicine, we could board the great ship "Marquis of Wellesley, which depart from Katherine Docks for New York, he did as ship's surgeon, allowing him certain privileges, as a best cabin and some other comfort.
But there was one experience on that boat that will affect him, as happened with John Wesley hundred years ago, or Alexander Campbell at the beginning of the century, the ship that sailed suffered severe storm and nearly wrecked, or so John thought, but in this case, there was not a brave group of Moravian Brethren, who served as an example of temperance, as Wesley. But as Campbell, it felt compelled to pray fervently to God promising to devote himself fully to his work if he could survive and make it safely to its destination.
The case was that the captain was able to dodge properly the storm and the boat finally came to fruition in New York. Since then, Dr. John Thomas decided to fulfill his vow and began to devote himself to religious study through the Scriptures and seek the truth about life and death. After traveling to Ohio, finally settled in Cincinnati. There was contact restorationist movement of Alexander Campbell, with whom he was baptized that same year in October 1832. What attracted you to this controversial movement faced Baptists, Methodists and Presbyterians, the largest U.S. churches?
was the zeal to restore the original Christianity, which is described in scripture, and both defended Campbell, what attracted him as the young Thomas was not among the established churches, simplicity, and cleanliness doctrinal he saw in the scriptures, among the early Christians. His brilliant quality to reason, made him to be used by Campbell as a speaker traveling for more than a year traveling throughout the East Coast, and performed this work to gather in Philadelphia, as a preacher in the church there.
Campbell's phrase, we speak where the Bible speaks and silent where the Bible is silent, struck a chord in the religious spirit of John Thomas, who focused more on the organizational, doctrine. Thus early in 1834, the same year where he married Ellen Hunt, who would be his companion and their unconditional support, was also the year that would begin to write and compose the Apostolic Advocate magazine.
At that time, religious magazines or newspapers, were becoming one of the most commonly used means between the preachers and religious thinkers to disseminate their ideas and reach places that would be physically impossible. Since his articles in the newly created magazine being made to do a more thorough study of the scriptures, began to discover many points at variance with what Campbell and his teaching. At first they were just minor details in terms of concepts con los que si bien coincidía a grandes rasgos, vio distintos significados; por ejemplo con relación al significado del bautismo, entendió que no era simplemente creer y ser bautizado lo que hacía falta para la salvación, sino hacía falta un profundo sentimiento de dedicación a Dios, junto con conocimiento exacto. Además no aceptaba el tratamiento que daban los campbelistas al Antiguo Testamento, cuando tantas citas hacían de ello las Escrituras griegas del Nuevo Testamento.
Pero fue mas allá, según avanzaba su estudio, iba descubriendo como muchas de las doctrinas provenientes del catolicismo, como el Infierno de fuego o el purgatorio, el alma inmortal, no tenían consisting of a biblical foundation, remember that the idea of \u200b\u200ban immortal soul was introduced in Christianity as some masters of the ages II and III, were adapted Platonism to Christianity, beginning with Tatian, and complete this process Origen, who made the meaning of the immortal soul as understood today by most of Christendom. Also under the lens of biblical silence, he found it overwhelming support for another well-established doctrine, the Trinity, nor Calvinist predetermination. Furthermore reinterpreted as other teachings of the Kingdom of God in the sky and questioned the real existence of the devil.
Many
of these understandings began to put in writing in its monthly publication and of course, what in principle was taken as a free personal view of it, soon led to a series of complaints from the elders of various congregations, who did not accept them to lie Fire traditional doctrines so how are you. This led to debates in particular between Alexander Campbell and Dr. Thomas, for it was the foundation of Christianity, and not only the meaning of baptism but doctrines considered untouchable.
That period of time in which he continued his biblical studies, culminating in 1837 when he was formally expelled from the Church of Christ and there ended stage in the restoration Campbell, whom he saw as insufficient.
Despite the rejection of most of the followers of Campbell, however, some people in his congregation continued associating with him and accepted his views. Over time, he, along with a few faithful followers decided to be baptized again, this happened in 1847, but this time under the sign of a new movement that claimed to be the true restoration of original Christianity, at least gave more steps towards this recovery. Actually took the time to post in the same year, he called: Confession abjuration of his past misconceptions. "
few years earlier in 1843 had contact with another preacher who by then had gained considerable reputation, it was William Miller, who started to defend the second coming of Christ and gave impetus to the teaching buried by years of millennial reign of Christ. Miller argued that ideas attracted the interest of Thomas, but was not quite agree with this at all time calculations, which gave dates too close, however if this was the method established by this for the biblical chronology.
Miller's explanations about the prophecies of Daniel and Revelation, not only captivated John Thomas, but many, in fact, several religious groups after owe their origin to the ideas of Miller, but we will talk in more detail about it. The fact is that Dr. Thomas, somehow brought some of that understanding in his writings, because from then on was devoted to the issue of the Kingdom of God, but under a very particular prism. First because it rejected the idea of \u200b\u200ba full immortal soul, to deny the life expectancy in heaven for humans, because this was not the original purpose of God, as is apparent from Genesis. Second because it interpreted as literal biblical references to Israel, the terms Zion, Jerusalem is understood by Dr. Thomas, actual references to the restoration of natural Israel to their land, from where it will go a world government, the Kingdom of God. Sought in the chronology of Miller, dates that will take you to the time when these events happen and it's still common to find studies chronological or prophetic calculations made by the Christadelphians.
next year's meeting with Miller, Dr. Thomas was established in Richmond and began to publish a new magazine called "Herald of the coming era," later called the Herald of the Kingdom, with a clear tendency toward hope of return of natural Israel, as a base or seat of the Kingdom of God.
In 1848, he traveled to England and was deeply moved by the revolutionary upheavals of the era, and before leaving wrote on the subject to New York Star, who, by publishing his letter, referred to as " a missionary to Europe, "which made him find good support in the places he visited. Arriving in Liverpool in June 1848, continued its way south, and there he opened a door for expansion of his work, thanks to the rivalry between the Campbellites, who initially sought to turn his new ideology. He traveled throughout Nottingham, Derby, Birmingham, Plymouth, Lincoln, Newark, and elsewhere talking about his new vision of what was the Kingdom of God, whenever the occasion presented itself. He then continued his way to Glasgow, and lectured there and in Paisley, getting much attention for its exhibitions on prophecies regarding the signs of the times. This is in part inspired the idea of \u200b\u200bwriting a book on the completion of their studies on the future of Israel and its relationship to the purpose of God to restore humanity, the book became known as Elpis Israel ..
Again, one of the ideas that stand out in Elpis Israel, had to do with the perhaps overly literal interpretation of certain passages Bible pertaining to the Kingdom. For example, in support of his view that no one on Earth will never go to heaven and God's kingdom on earth will be entirely quoted text like " The Lord of hosts will reign on Mount Zion, and Jerusalem. "(Isaiah 24:23)" The Lord shall be king over all the earth. " (Zechariah 14:9) "And hast made us unto our God kings and priests, and reign on earth." (Revelation 5:10).
Because such prophecies, John Thomas argued that the people of Israel would be restored and therefore almost all these exhibitions were about a future state of Israel and the role that Britain would play in the structure of the state. With that look went to England to preach this and other ideas of what came to be considered the true restoration of Christianity, the Jews would end up accepting.
The statement of faith Cristadelfiense, I get a paragraph on this, which states: That this restoration of the kingdom to Israel involve the gathering of the elect, though scattered nation of God, the Jews, their reintegration in the land of their parents, when reclaimed from "the desolation of many generations," the rebuilding of Jerusalem to become "the throne of Yahweh" and the metropolis of the whole earth ( cristadelfiense Statement of Faith, Article XXII ).
One of the most important books written by Dr. Thomas ----->
Later in 1850, Dr. Thomas wrote the following, based on his understanding of what the Bible talks about the return of Jews to the land of Palestine: There is thus a partial and primary restoration of Jews before the event, should serve as the core, or base of future operations in the restoration of other tribes after he displayed in the kingdom. Adventual pre-colonization of Palestine will be on purely political principles, and the settlers return in unbelief of Jesus the Messiah, and truth is in it. They migrate there as agriculturists and traders, in the hope of ultimately establishing their community, but to get rich in silver and gold trade with India, and livestock and goods by their industry and efficient protection British power .(...) The finger of God has indicated a course to be pursued by Great Britain can not avoid, and that his advisers are not only willing but eager to adopt when the crisis is by chance. ( John Thomas, Elpis Israel, chapter 17, the Resurrection of Israel - the Second Exodus - the Millennium - "The Final)
Actually, was not misguided, as it broadly been met but very far is a conversion to Christianity by the Jews, let alone after the Holocaust of 1933-45, suffered at the hands of a supposedly Christian government (Hitler) and with the consent or views across the Pope Catholic, unattractive evokes the idea of \u200b\u200bChristianity in contemporary Judaism.
However, Dr. Thomas did not consider that the whole tenor of the Christian Greek Scriptures or New Testament, often indicate that what matters is not Jewish according to the flesh but in the spirit, hence the mention of people Israel, Zion and Jerusalem are often symbolic and representative (Romans 2: 25-29, Galatians 3:28.)
While Dr. Thomas was known for his pacifism, was striking a speech by the peace at a convention in Cowper Street, where he presented the idea that the war in this era of sin and death, was a divine institution and that the word prophetic define the years ahead as a "wartime" and not "a time of peace." That was not well understood and received much criticism for a war regarded as divine, but he meant that times were coming very violent and critical in keeping with the quoting biblical prophecies, and that these would lead to the advent of the Kingdom.
But never helped promote war as holy or divine, but it continued its practice pacifist and neutral, and that same idea instilled in his followers. This was so the name Christadelphians, began with the advent of the Civil War in 1861, when His followers asked to be considered a pacifist organization, as the Quakers. To achieve this accreditation needed a name and chose the name "Brethren in Christ, but in Greek: Christ + Adelfos or Cristadelfos, the name by which thereafter are known.
Herald Magazine of the Kingdom, was suspended due to war, it began another from England, whose name was a combination of other previously issued by it, as "Ambassador of the age to come" , later in 1870 was changed to The Christadelphian, a name that remains until today.
But by that time 60, the Dr. Thomas continued as a religious writer, and between 1862 and 1868, produced one of his most voluminous works, entitled "Eureka", a work of more than two thousand pages in three volumes in trying to explain the prophecies of the Apocalypse . He also wrote in 1868, another book about the prophecies of Daniel, # Exposition of Daniel (1868), How escudrinñar in Scripture (1867), The Last Days of Judah's Commonwealth;; Phanerosis (1869); Odology (1870). And another related to biblical prophecy was: "The Mystery Revealed" (1870); Finally at the end of the century, published the book "Faith in the Last Days" was an anthology of all his work, written after his death.
important addition was also his contribution to the cleaning of Christianity through the elimination of deeply rooted beliefs. We have cited the case of the immortal soul, but it is also important step taken to eliminate one of the layers covering Christianity since the time of Augustine of Hippo in the V century, "the punishment of hell fire." While Dr. Thomas was not the first to note that this was not biblical, nor indeed divine, made at a time which used the idea of \u200b\u200bhell so tormenting by many groups from the pietism, puritanism and Methodism.
The doctrine of hell, had been questioned earlier by the Anabaptist Unit, and his friend David Joris Castellion in 1540, which had denied the doctrine of hell did not consider the Bible, but they were alone, as many other Unitarians and Baptists do not accepted his thesis. It is true that Cathar and Bogomil had also rejected the idea of \u200b\u200bhell, but for very different reasons because they knew that life was hell on earth.
In the case of Dr. Thomas, his study showed him that the Bible often speaks of the resurrection, which would be meaningless if the soul was immortal, also argues using texts such as Ecclesiastes 9:5, on the condition of the dead, according to this text are in absolute unconsciousness. At that time, he began to question from several directions the doctrine of immortality, well, there were other contemporaries of Dr. Thomas who also came to similar conclusions, as Henry Grew Baptist or the Methodist George Storrs, of which will be discussed soon, yet no relationship with Thomas.
On the other hand, a somewhat controversial idea, was the denial of the personality of evil in the devil or Satan. According to Dr. Thomas, the Greek term " diabolos" which means slanderer and Hebrew sa-tan "which means resister are used as indicators of internal evil people. As these terms often refer to adjectives applied to people, animals and other beings, Cristadelfienses conclude that more than a spiritual being, with the terms Devil and Satan refers to a qualifier for the evil, opposition and lies slanderous. They argue that this is the idea that gives the reading of the New Testament and the Old Testament, does not even apply to people. However forget texts where Jesus himself recognized the existence and personality of this (see Luke 22:31, Luke 10:18, Matthew 25:41.). They also forget that while the Hebrew se utiliza Sa-tan, más como adjetivo calificativo, sin embargo en varias ocasiones, el termino va precedido por el articulo definido "ha", que da idea de personalidad relevante, dicha forma aparece en el relato de Job, donde se incluye una conversación de este ha´Sa-tan , con Dios, y en otra visión del profeta Zacarías, con indicios claros de mostrar en estos relatos, a un ser con personalidad, (Job 1:6-12 y 2:1-17; Zacarías 3:1,2).
Otro aspecto diferencial de los cristadelfianos, es la negación de la idea de unicidad de Jesús con Dios. A Jesús nunca le atribuyen divinidad, al igual que al Espíritu Santo, de quien afirman that is just the spirit or energy of God, but not an independent being. In the case of Jesus evade even talk of pre-human existence. In the statement of faith Cristadelfiense, states the following about Jesus. .. these promises made reference to Jesus Christ, who was to be lifted from the doomed lineage of Abraham and David, and who, though nature had condemned them, had to get right to the resurrection by perfect obedience, and to die had to abrogate the law of condemnation for himself and for all who believe and obey him ( Cristadelfiense Statement of Faith, Article VIII).
recognize, however, that the birth of Jesus was miraculous and directed by God, thus appears in this document: that this mission required that Christ was miraculously begotten of a human mother, enabling him to bear our condemnation, and, same time, action without sin, and therefore one that could revive after suffering the death required by the righteousness of God (cristadelfiense Statement of Faith, Article IX).
To explain why the Bible uses the term Son of God or God's firstborn, as the first creature formed, they claim a similar idea to that of the Adoptionists Century II, saying: That having been born and by God, who dwelt in him and disposed of it by the Holy Spirit who dwelt in him, Jesus was Emmanuel, God with us, God manifest in the flesh, not However it was during his natural life, of nature similar to that of mortal man, being made of a woman, the house and lineage of David, and therefore a sufferer, in the days of his flesh, of all effects that emerged for the transgression of Adam, including death happened to all men, which he shared by partaking of the physical nature of them (Matthew 1:23, 1 Timothy 3:16, Hebrews 2:14, Galatians 4: 4; Hebrews 2:17) ( Cristadelfiense Statement of Faith, Article X)
This is to say that he is God, who led the process of human appearance of Jesus, the latter becomes the Son of God , while his agent or Emmanuel. But their arguments, they leave some gaps and unresolved details, some of these issues have been resolved later by other anti-Trinitarians deeper. On the other hand it is also difficult to understand the idea they have about the teaching of Christ's ransom for the sin of mankind. According to some, the Christadelphians deny Christ as a redeemer or qualifying a little, reject the teaching rescue. All because according to them, Christ died for humanity but not change them. That seems to say that his death was not used to pay any ransom for sinful humanity, so let's see what they say with the following reasoning: Christ died for us and for us, but not in our place. For if Christ had died in our place, the price of our sins would have been paid at all, and do not need the forgiveness of sins. Imagine the case of a man with a large debt, such as ours to God for our sins. To eliminate that debt that there are two alternatives: Either someone can pay in our place, or the person to whom we owe the can forgive. The traditional Christian is that Jesus paid the debt for us. But if this is the case, God does not forgive anything, because the debt has been canceled! This is false because the Bible is abundantly clear that we need the forgiveness of sins constantly. The death of Christ opened our way to God, as it says in Hebrews, his death broke her veil before the holiest giving free access not only the high priest, but to everyone. ( Christadelphian Faith).
Although this appears to be a formality of words, saying: "He died for us" or "died in our place" (for some it is the same), but this idea also reflected in his statement of faith, indicating that they were against the idea of \u200b\u200bonce saved always saved of Calvinism, as in the same letter to the Hebrews quote, shows that you can keep on sinning after the sacrifice of Christ, without possibility of redemption: T lso, every priest takes his place day by day to pay public service and to offer the same sacrifices many times, since these can never take away sins time completely. But this man offered one sacrifice for sins perpetually and sat down at the right hand of God, waiting from that time until his enemies are placed as a stool for his feet. Because a single sacrificial offering he has perfected forever those who are being sanctified. (....) If we practice sin willfully after having received the accurate knowledge of the truth, there is no longer any sacrifice for sins. (Hebrews 10: 11-14, 26).
However in its statement of faith, go a step further by suggesting that Christ came to die around the world, this can be interpreted well by the comment: That the third day God raised Him from the dead and exalted him to the heavens as priestly mediator between God and man, in the process of gathering from among them a people who would be saved through belief and obedience to the truth XIV.-That Jesus Christ is a priest for his own house only, and does not intercede for the world, or clergymen who have been abandoned to disobedience. That he makes intercession for his erring brethren, if they confess and forsake their sins ( Statement of Faith, Articles 13 and 14) .
In part, seem to imply that the sacrifice and the exercise of a priest of Christ, is for those who accept her knowledge, it would look bad but to all those who in his life came to know Christ, because if he did not die for these people, no longer have any right or opportunity. Yet they both reflected the idea that the sacrifice was prepared by God for human redemption, from the beginning of this degradation.
In any case at the time when cristadelfienses appeared, the subject of rescue had become the subject of heated controversy and debate, because on the one hand, some thought Jesus came to take away the sin of the world, therefore everyone would be saved, others that it was only for the elect, and they once saved always saved, even others who simply went to those who put faith in and that was enough and others as cristadelfienses, which is needed acceptance and obedience to the Good News that our sacrifice went into effect.
As for the future hope, they do not believe in the heavenly life, because as explained in Genesis, the original purpose of God was eternal life on earth and that has not changed, the purpose remains of God. When speaking of the Kingdom of God, do not apply to a church, but to something more tangible, a kingdom to be established in Zion, from where it will go all the earth and humanity will be to immortal life on earth, this is expressed in its statement of faith: For the kingdom of God, thus constituted, will continue for a thousand years during which sin and death will continue among the subjects living in the land, though in a much lesser degree than at present. (..) At the end of the thousand years there will be a general resurrection and trial, which will result in the eventual extinction of the wicked, and the immortalization of those who have established their right (under the grace of God) to life eternal during the thousand years. That the mission of the kingdom shall subdue all enemies, and finally death itself, leaving open the path of life for the nations, which come by faith, during the thousand years, and (really) to an end. Jesus then handing over power to the Father who will manifest itself as the "all in all", sin and death have been eliminated, and the race completely restored to the friendship of the Deity. ( Statement of Faith, Articles 26-30).
For many years nothing was spoken in those terms about the future of the earth, almost from the time of Irenaeus, Papias and Polycarp back in the second century, not speaking of the millennial Kingdom land. For centuries, the sky just seemed to be the goal that every good Christian could aspire. With some exceptions, such as Molokans and Mormons. Christadelphians clear that no one wants to go there. No clear that the significance of the expressions in the New Testament about a life in heaven, some as explicit as those of Paul's Letter to the Hebrews, which speaks of some well chosen: general assembly, and congregation of firstborn who are enrolled in heaven, and God the Judge of all, and spiritual lives of righteous people who have been perfected ( Hebrews 12:23).
Or the clear link found in another letter of the Apostle Paul: E n As for us, our citizenship is in the heavens, where they also keep with intense longing for a savior, the Lord Jesus Christ, who will mold again our humiliated body to conform to his glorious body, according to the operation of the power he has, even to subdue all things to himself. (Philippians 3:20-21) .
It is true that there are many other texts that also talk about life on earth, of earthly subjects under a millennial Kingdom, and the original purpose of God was not sent to heaven to humans but it would be key to really understand how to combine both promises, the terrestrial and the celestial. In another chapter we will more deeply as they have solved this enigma some Christian students.
After the death of Dr. Thomas, in 1871, an intimate associate, Robert Roberts, took the lead until his death in 1898. He was followed by a CC Walker, whose death, in turn, became prominent John Carter. He, as had his two predecessors, heads the main branch, the Birmingham Temperance Hall Christadelphian Ecclesia (the ecclesia Temperance Christadelphian Hall of Birmingham) and Ecclesiastes associated with it, mainly for the purpose of writing articles for its official , The Christadelphian.
Typical ecclesia or meeting place of Cristadelfienses, highlights the simplicity and lack of ostentation of their temples.
Dr. Thomas never wanted to establish a successor line or any kind of government or authority, or clergy, or any form of pyramidal organization or church in their movement. He understood that there was nothing like that in early Christianity and so have continued to believe the Christadelphians. Each congregation is governed by more experienced members who are elected for a period of years.
But the policy result that no organization has proved its similar to type all Congregational churches, which led to such a separation and constant division. Notice the statement that appeared towards the end of 1923 in The Christadelphian, which supports this weakness: "The year now ending has seen a phenomenal 'sow discord among brethren." "As a result there are a myriad of sects and divisions. Each new group that departs says is the only true and all others are wrong. Also on this spirit of division, another prominent Christadelphian, FG Janaway said once in Christadelphians and Fellowship: 'There are at least twelve fraternities Christadelphian are called, each refusing to associate with the other eleven. "
That was in 1934, it is difficult to know how many separate groups exist today, as many are composed of only a handful or a single ecclesial. Many Christadelphians condemn this division and some are working for unification.
Although claim to be present in some 120 countries, the cristadelfienses just add some 50,000 worldwide. In part, this lack of militancy is that usually do not feel committed to evangelize or preach in an organized its precepts, it is true that like most Christian groups have missionary work but very limited. While the subject of the Kingdom and the prophecies about the restoration under the earth and all humanity, is something that the Christadelphians, know and defend, they have neglected something that the originator of Christianity encouraged to make their disciples. In fact do not address one of the last commands of Jesus to his disciples was: P or Go therefore and make disciples of all nations .... (Matthew 28:19). And if you assume restorers of true Christianity, and part of the fulfillment of prophecy, not because they comply with the following words of Jesus, in the form of prophecy and mandate, saying And this gospel of the kingdom shall be preached in all the earth as a testimony to all peoples. And then will come the final. (Matthew 24:14 ).
cristadelfiense movement so far, only progress has been and especially in Anglo-Saxon countries. Only in recent years seems to have begun to create groups in central America, central and southern Africa. On the other hand, very few South American countries are members and even carry out the so-called Bible School, where he taught his teachings, not stand by a missionary spirit. Thus, this small group of Christians restorers have tried to get rid of many layers covering and suffocating the true wheat cultivate the study of the Bible, so its members are very aware of this. But they have gone perhaps too far in some interpretations, especially as up to natural Israel, while in other cases have not come to get rid of everything and on the other hand, division and little cohesion may pass bill.
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