Individual faith and enthusiasm are cyclical. Depending on personal experiences and intellectual tension between ideas, we can be flourishing or flailing.

Our ecclesias experience similar patterns. Ideally, they should be safe havens, like the cities of refuge and beacons of hope, like lampstands that burn with pure oil. Yet we often collectively fail for various reasons, including a focus on the wrong issues and poor spiritual judgment.

These pattern types can be easily observed whether working for a small or start-up organisation or a large corporation or government. At the commencement of a project, there is excitement and a focus on the outcomes. People collaborate and a sense of teamwork is created. Then the organisation grows, and more processes and people are involved. The processes become more important than the goals, principals are trumped by politics, and you now have a bureaucracy that is uninspiring,

If you see oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight; for one official watches over another official, and there are higher officials over them. (Eccl 5:8)

The reason we require continuous renewal is that we continuously decay. We don’t realise how far away we have strayed from the intended mark unless we constantly assess our progress. However, there is hope. New church approaches are emerging, driven by the changing needs of young people and families. These approaches, facilitated by technology and the lessons learned from the COVID-19 pandemic, are paving the way for a brighter future.

We need to create a culture within our collective groups that is safe and inspiring for our young people and friends. While changing culture is undoubtedly a challenging task, it is not an impossible one. We can bring about the cultural change that our ecclesias need with everyone’s commitment and effort.

Jesus taught an important principle regarding change when questioned by the Pharisees and the Teachers of the Law about whom we should eat and drink with. Jesus told them this parable:

No one tears a piece out of a new garment to patch an old one. Otherwise, they will have torn the new garment, and the patch from the new will not match the old. And no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins; the wine will run out and the wineskins will be ruined. (Lk 5:36-37)

So, as new material could not be used to patch an old garment and new wine could not be stored in old wineskins, the Kingdom of God – current and future – cannot exist in the old rituals and traditions of Judaism. The same applies to us today with our ecclesias and routines.

The disciples met in boats, on beaches, around fires, on hillsides, in gardens, in homes, and in an upper room. Paul went into houses and synagogues to heal and preach. These examples remind us that even without technology, meeting and worshipping in different locations was common, planned and serendipitous, and was required for spiritual growth and outreach.

Building Up

What is the ultimate purpose behind meeting together and the case for renewal?

A passage in Hebrews highlights the underlying rational of why we meet together. It is to encourage one another.

And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another – and all the more as you see the Day approaching. (Heb 10:24-25)

We are all at different stages of maturity, mental wellness, spirituality, and dealing with the effects that the trials of life have upon us – yet we meet together to encourage, cheer, help, and lift up towards love and affectionate action, just as our Lord Jesus Christ did for us.

Notice, that we are not told how to meet. With the advent of technology, we have been able to use telephones, text messages, online chat rooms, social media, and teleconferencing all to this end. What a blessing we have in these last days.

Encouragement should be our goal, not sticking to traditions simply because that’s how we have always done things. The Greek word for encouragement in the New Testament is a Parakaleo.¹ It is a compound word beginning with “para” that we use often in everyday language with words such as parasite or paramedic. This is the idea of coming alongside. The second part of the word is “kaleo” which means calling out or urging somebody on. So, encouragement is more than just words. It is coming alongside someone, urging them on, and helping them to do what is required. We cannot have the words without the coming together, or the coming together without the words. They are intertwined.

Examining Current Church Structures

To bring about meaningful change to our ecclesias, it is necessary to critically examine and evaluate the current structures that exist. The Christadelphian movement was built on education and knowledge, not that this in any way is negative. It was during a period of enlightenment, the increased distribution of English Bibles, and civil war. It was almost revolutionary and what set us apart.

Yet, as time progressed, we seem to have become more inwardly-focused, primarily concerned with catering to the needs and preferences of our existing members. This inward focus can lead to a disconnection from our larger global community and a failure to effectively engage with those outside our community. When selecting elders in our ecclesias, we often use Paul’s words to Timothy as a guide, but often pay little attention to the last commendation.

He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap. (1Tim 3:7)

How can we have a good reputation with people not from our community, unless we engage with them? And Paul warns that we will fall into our internal problems if we do not. To address this challenge, ecclesias should embrace an outward-focused approach that proactively seeks to understand and address the needs of their local community.

Collaborative leadership and shared decision-making can help eccelsias navigate complex and nuanced challenges that we face today. Innovative solutions can emerge when multiple perspectives are considered, ensuring that we remain relevant and adaptable to changing requirements. By involving more people in the decision-making process, we can tap into our brothers’ and sisters’ talents and passions, creating a stronger sense of community and ownership.

Furthermore, the physical layout and design of many traditional meeting places can also impede community and connection. Christadelphians may not have large crosses posted on walls, yet formal sanctuaries can create a sense of formality and separation, making it difficult for people to engage with one another on a deeper level. This lack of connection can lead to a lack of authentic relationships and a failure to foster a strong sense of community. Evidence-based design principles would assist in creating better spaces to meet these types of objectives.

In response, ecclesias may consider reimagining their physical spaces to promote a more intimate and inclusive atmosphere. This could involve creating smaller gathering spaces within the building that encourage interaction and dialogue. Flexible seating arrangements, multipurpose rooms, and communal areas for fellowship can help facilitate genuine connections among us and with visitors alike. Ecclesias may consider renting their halls to other social services providers during the week, so they become further integrated into the local community. The additional income would help with increased costs of maintenance or it could be put towards a specific project.

In examining our current church structures, it is important to ask ourselves: Are our structures empowering our community to fully participate and contribute to the life of the ecclesia? We can identify areas for improvement and explore alternative models that better meet the needs of our members.

Exploring New Approaches

Traditional forms of gatherings have served a vital purpose, providing structure, comfort, and familiarity. However, as society evolves, expanding our horizons and embracing fresh approaches that resonate with our modern world is essential. In our own community, we have witnessed many transformative new approaches including home church, outdoor worship, retail connection, digital communities, intergenerational connection, and organic communities.

1. Home Church. This approach sets out to create an intimate and relaxed atmosphere by hosting gatherings in the homes of members. By stepping outside the confines of a traditional building, this model cultivates an environment of warmth, authenticity, safety, and inclusivity.

There was a particular ecclesia in Sydney, Australia, that trialled meeting at a home rather than the hall. They felt a closer connection and a want for spiritual growth. After several months they moved back to the hall and felt rather disconnected. They are currently in the process of determining how meeting in homes could be sustainable.

This type of meeting has also seen success in Brisbane, Australia and in England. What started out as informal groups of four to five people grew to approximately 25 people who wanted to share their faith and be involved in a more intimate setting.

2. Outdoor Worship. This is often used at camps where we meet in nature such as outdoor amphitheatres or beautiful locations. By reconnecting with the creation, we experience a profound sense of awe and gratitude, deepening our connection with God. There are also events such as “Praise in the Park” where we worship God in song and praise, and witness to the local community.

3. Retail Connection. This approach was established initially in a Melbourne Shopping Centre (Australia) as a Bible Education Centre and library. It has morphed over the years and been implemented worldwide in our community from hybrid coffee shops to educational centres that sell bible merchandise. The model is currently being adapted to other locations such as small warehouses and workshops. If a member of an ecclesia operates a small business in your local area, why not consider meeting in their work premises.

4. Digital Communities. Digital communities have only been available for the last twenty years, and perhaps only really viable for the last ten years. With the widespread use of social media and the internet, many individuals turn to online platforms for community and connection. This model creates virtual gatherings, allowing people from various locations to come together in a shared digital space. Live streaming services, digital small groups, and online resources provide accessible avenues for worship, teaching, and support.

5. Intergenerational Connection. Due to rapid technological advancements, shifting cultural landscapes, and unprecedented global challenges, the importance of fostering intergenerational connections within our ecclesias cannot be overstated. This is not a new problem, but one where the divide has become increasingly pronounced. Our ecclesias must recognise the immense value and potential that can be found in embracing and nurturing these relationships, as they hold the key to profound growth and transformation.

We are provided with this principle in the building of the Tabernacle. The Lord handed Moses a management manual providing details of who should do certain tasks. God implicitly uses two words to describe the categories of people. He mentioned six times those that are willing and five times those that are wise.² These couplets represented the younger generation who were willing and able to perform the works and the wiser, more mature, who had been given responsibilities from God. This created a beautiful harmony among the people who were building God’s house. It is an example for us when growing God’s Kingdom.

Several years back, members of the Durban and Westville Ecclesias in South Africa undertook an intergenerational connection activity. Young people were coupled together with the responsibility of interviewing their allotted older members of the ecclesia. The young people then prepared presentations during the year to the entire congregation about their interviewees. This activity led to more informal gatherings and the development of relationships through the age groups. It brought a greater understanding of the needs of each member and empathy for particular situations or tragedies. It also allowed the broader ecclesia to know more about their elder members and how they could contribute, rather than hearing it at their funeral. Together, the interplay of experiences and viewpoints fostered a dynamic environment within the ecclesia, where creativity, growth, and resilience could thrive.

6. Organic Communities. This type of community is based on the needs and desires of the individuals in the group instead of being based on previously-established traditions. The community is organic in that it is willing to change and grow based on the changing needs and desires of the group.

Fruit Forward, an online community, is an example of this type of approach. It commenced in March 2020, as a way to connect friends across North America who wanted to express their worship and remembrance of Jesus in a slightly different way than the usual Sunday morning service. The group meets each Sunday across all timezones and centres around a meal, however small or large, that includes a glass of wine, a hunk of bread, and a great spiritual conversation about any topic. This group wants to spend each gathering as if around someone’s dining room table and allow the conversation to flow naturally. They begin each gathering with a prayer of blessing, and all raise their glasses and declare, “He is risen!” They then proceed to drink wine and eat bread as integral parts of their meal together.

On some Sundays, a member offers to host around a specific theme ahead of time, allowing everyone to prepare a song, a reading, or a poem. Other times someone broaches a certain topic or question at the start of the gathering, and the conversation flows. There are often deep theological conversations and other times there are more personal reflections on the struggles they face individually in faith.

The name “Fruit Forward” was chosen because they wanted to encourage each other to move forward into the week in the spirit of Jesus. I like to think of it as a metaphor for a fruit tree, which effectively captures the essence of a thriving community. Just as a fruit tree requires proper care, nourishment, and intentional cultivation to bear good fruit, so does a thriving community need to cultivate a healthy, nurturing environment that allows everyone to flourish and produce fruit uniquely.³

Inhibiting Growth

One key principle we cannot ignore in our renewal journey reveals itself when Jesus cleanses the temple. The Temple during Jesus’ ministry was under Herod’s rule, around AD30. It had Colonnaded Porticos around all four sides of the outer wall that looked like arched structures. The Royal Porch or Portico, which extended into the Court of the Gentiles, was the entrance to the temple up through the Hulda Gates. It is in the Royal Portico where the moneychangers had their stalls, and where people bought doves and pigeons to be offered as sacrifices.

This was usual practice. So, why was Jesus angry and why did he drive them out?

The outer area was called the Court of the Gentiles because Gentiles were only allowed to go this far into the Temple. They were not allowed into the inner courtyards. During the Passover festival, the Court of the Gentiles became a rowdy marketplace frequented by unscrupulous moneychangers and numerous merchants selling religious merchandise, thereby not allowing the Gentiles to worship God in the Temple, that is, in His Father’s house.

Herod’s Temple⁴

We read in Mark,

On reaching Jerusalem, Jesus entered the temple courts and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, and would not allow anyone to carry merchandise through the temple courts. And as he taught them, he said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it a den of robbers.” (Mk 11:15-17)

It was His house. Jesus knew he had now entered into the temple as Messiah. He didn’t want them carrying merchandise through the temple courts. Notice how the scripture says he taught them, and by doing so quoted from Isaiah.

And foreigners who bind themselves to the Lord to minister to him, to love the name of the Lord, and to be his servants, all who keep the Sabbath without desecrating it and who hold fast to my covenant – these I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations. (Is 56:6-7)

One of the few times Jesus was angry was when people were impeded in their worship of the Father because the Gentile Courts were full of market holders and traders. For his house was for all nations. So, let us be sure not to hinder those who want to worship in the Temple of God by extending to them our traditions and souvenirs.

Remaining Committed to Humility and Love

It is essential to remain steadfast in our commitment to positive change, even in the face of criticism and misunderstanding. Over time, as our actions demonstrate the benefits of healthier patterns and behaviours, some people may come to recognise the value of our efforts. Others may take longer to understand, but it’s crucial to maintain our integrity and not let their misperceptions discourage us.

Small acts of kindness, understanding, and inclusion can have a significant impact on someone’s spiritual journey. By listening attentively, showing empathy, and extending grace, we can create safe and nurturing spaces where others feel comfortable exploring their faith. Building a loving and accepting community not only strengthens the existing members but also attracts newcomers seeking a place of belonging and affirmation.

The future of our community and ecclesias cannot rest solely on the shoulders of a few good organisers, speakers, leaders, or a select few. It requires the active participation and engagement of every Christadelphian. Each person brings unique gifts, perspectives, and passions that can contribute to growth and transformation.

It is important to remember that our ultimate goal in renewing our ecclesias and systems is to create spaces where people can encounter God, grow in their faith, and find solace, safety, and belonging. The pursuit requires humility, open-mindedness, and a willingness to challenge conventional structures that may inadvertently create barriers to authentic worship and genuine community. It is not an easy task, and obstacles will inevitably be along the way. However, by remaining committed to love, authenticity, and the unchanging essence of the Gospel, we can navigate these changes with grace and purpose.

May this exploration of renewal serve as a catalyst for engaging and transformative conversations within our community, propelling us towards meaningful action that will assist in shaping the future of our ecclesias and generations to come.

Strong’s Exhaustive Concordance of the Bible. G3870 parakaleo: from 3844 and 2564; to call near, i.e. invite, invoke (by imploration, exhortation or consolation). In godrules.net retrieved 21 April, 2024.↩︎
see Exodus 35:5,21,22,29 (willing); see Exodus 35:10,25 and Ex 36:1,2,4,8 (wise)↩︎
Fruit Forward created an Ethos that reflects their goals. See the Bonus Material for more information.↩︎
source: www.thebiblejourney.org/the-bible-journey/jesus-last-journey-to-jerusalem ↩︎

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