We summarize, then, some of the more general weaknesses of the BASF:

(1) The BASF uses uncommon and difficult words, suitable perhaps for a legal document of the Victorian era, but not nearly so suitable in a document we hope will be read (and understood!) by people in general today. (If any reader feels inclined to exclaim, “Why in the world should we want people in general today to understand it?”, then it may be because he has not seriously considered our body’s duty to proclaim the gospel to the world!) Probably many readers can define such words as these, but can our neighbors (or even our Sunday School scholars) define them?:

(2) In addition to archaic and difficult words, the BASF uses lengthy and complex sentences — which obscure the meanings of some wonderfully simple concepts. (This may be seen — for one example — in the Foundation clause of the BASF, as considered previously, under the more detailed evaluation. Examples of this sort could be multiplied.)

(3) The BASF omits any clear statement of the fundamental Bible teaching of justification by faith. Corresponding to this is its failure to mention conversion or repentance in connection with baptism. These oversights may reinforce an unfortunate Christadelphian tendency: to understand, and perhaps to proclaim, salvation as a mechanical process (‘learn the facts, and then be baptized’) more than as a moral awakening (‘change your life, and then be reborn’).

(4) The failure to teach the doctrine of the One Body has reinforced a sad Christadelphian tendency: to divide too quickly, too often, and too easily. This lack of specific teaching on the subject has encouraged us to put far more weight on, and more effort into, maintaining the purity of the Truth than maintaining the unity of the Body!

(5) The BASF is characterized by a complete absence of “love” as an attribute or motivation of God or Jesus Christ in their work. Also, there is a complete absence of “mercy” in connection with either the Father or the Son.

(6) The BASF tends to say too much in stating a principle, and (sometimes) to suggest inadvertently what is plainly wrong: i.e.,

• that Abraham’s and David’s line was “condemned” above all other men (VIII);
• that Abraham and his seed Christ will not inherit the whole world (XXI — but apparently overridden by XXII); and
• that somehow in the Kingdom death will exist in a “much milder degree” than it does today (XXVI)!

(7) The BASF puts excessive emphasis (in Clauses XXVI through XXX) upon events of the Last Days, for which our Scriptural approaches to defining “essential doctrine” yield no evidence for inclusion. Considering the scant evidence from any part of the Bible for the literality of the thousand years reign of Christ, and for a “general resurrection and judgment” at the end of that period, these statements might well have been omitted from a statement of faith purporting to define fundamental and saving truth. (This is not to say that these two items, or any other points in the last five clauses, are wrong — only that they are not nearly so well-attested as most of the earlier portions, and that they are demonstrably not of the same “first principles” status. It should go without saying that other, more detailed interpretations of Last Days prophecies must likewise be kept out of “first principles” status, even if some brethren might wish to lift them there.)

Despite the undeniable fact that the BASF embodies saving truth, the above weaknesses emphasize the need for a simpler, more readable, and less confusing statement of faith — not so much for long-time Christadelphians as for the young and the newly-baptized and the interested friends.

By tacit agreement, the Christadelphian body has long used substitutes for the BASF: pamphlets and other outlines and summaries of first principles for the “outsider” and the Sunday School student.

It is a pity that, when asked “What do you Christadelphians believe?”, we must (for some of the reasons above) hesitate to give an inquirer our (more-or-less) official statement of faith!

A list of the commandments of Christ, which also includes the commandments specifically communicated by the apostles and others in their New Testament writings, has since the beginning been appended to every Christadelphian statement of faith. This is altogether reasonable, inasmuch as obedience to these commandments is surely a part of the “first principles” of the One Faith.

As indicated earlier, the BASF appears to suggest, however, that the keeping of all the commandments is an essential for salvation (XVI). Surely this was not the intention of the original framers. (Nor, in this writer’s experience, is this what is taught among Christadelphians — thank God!) The Bible, and the Apostolic Statement of Faith, plainly teach that men are justified or declared “righteous” through their faith and not their works. (“Man cannot save himself by his own works alone, no matter how good or numerous”: ASF 20):

“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. 2:8-10).

Nevertheless, works are important. As the passage above indicates: while grace saves, good works are one of the tools God uses as He continues to work upon us, so as to produce — at last — the “workmanship” of Christ’s “new creation” in us: “All those who believe these teachings should strive also to live godly, Christ-like lives…The commandments of Christ…are therefore an important part of any Statement of Faith” (ASF 25). Not to earn salvation, but to strengthen and complete and perfect one’s faith (James 2:14-26), and thus to keep oneself in the one place where forgiveness is available, and where salvation may at last be received!

One such list of the commandments of Christ, and the apostles:

1. Love your enemies; do good to them that hate you (Matt. 5:44).
2. Resist not evil: if a man smites you on one cheek, turn to him the other also (Matt. 5:39,40).
3. Avenge not yourselves; instead, give place to wrath; and suffer yourselves to be defrauded (Rom. 12:18,19; 1 Cor. 6:7).
4. If a man takes away your goods, do not ask for them again (Luke 6:29,30).
5. Agree with your adversary quickly, submitting even to wrong for the sake of peace (Matt. 5:25; 1 Cor. 6:7).
6. Do not labor to be rich; be ready to every good work; give to those who ask; relieve the afflicted (1 Tim. 6:8; Rom. 12:13; Heb. 13:16; James 1:27).
7. Do not do your good deeds so as to be seen by men; do not let your left hand know what your right hand is doing (Matt. 6:1-4).
8. Do not recompense to any man evil for evil; overcome evil with good (Rom. 12:17).
9. Bless them that curse you; let no cursing come out of your mouth (Matt. 5:44; Rom. 12:14).
10. Do not render evil for evil, or railing for railing, but rather, blessing (1 Pet. 3:9).
11. Pray for them that persecute you and afflict you (Matt. 5:44).
12. Do not hold grudges; do not judge; do not complain; do not condemn (James 5:9; Matt. 7:1).
13. Put away anger, wrath, bitterness, and all evil speaking (Eph. 4:31; 1 Pet. 2:1).
14. Confess your faults to one another (James 5:16).
15. Do not be conformed to this world; love not the world (Rom. 12:2; 1 John 2:15; James 4:4).
16. Deny all ungodliness and worldly lusts. If your right hand offends you, cut if off (Tit. 2:12; Matt. 5:30).
17. Servants, be faithful, even to bad masters (Eph. 6:5-8).
18. Mind not high things, but condescend to men of low estate (Rom. 12:16).
19. Owe no man anything (Rom. 13:7,8).
20. In case of sin (known or heard of) do not speak of it to others, but tell the offending brother of the matter between you and him alone, with a view to recovery (Matt. 18:15; Gal. 6:1).
21. Love the Lord your God with all your heart (Matt. 22:37).
22. Pray always; pray with brevity and simplicity; pray secretly (Luke 18:1; Matt. 6:7).
23. In everything give thanks to God and recognize Him in all your ways (Eph. 5:20; Prov. 3:6).
24. As you would have men do to you, do also to them (Matt. 7:12).
25. Take Christ for an example and follow in his steps (1 Pet. 2:21).
26. Let Christ dwell in your heart by faith (Eph. 3:17).
27. Esteem Christ more highly than all earthly things; yes, even than your own life (Luke 14:26).
28. Confess Christ freely before men (Luke 12:8).
29. Beware lest the cares of life or the allurements of pleasure weaken Christ’s hold on your heart (Luke 21:34-36; Matt. 24:44).
30. Love your neighbor as yourself (Matt. 22:39).
31. Do not exercise lordship over anyone (Matt. 23:10-12).
32. Do not seek your own welfare only, nor bear your own burdens merely, but have regard to those of others (Phil. 2:4; Gal. 6:2).
33. Let your light shine before men; hold forth the word of life. Do good to all men as you have opportunity (Matt. 5:16; Phil. 2:16; Gal. 6:10).
34. Be blameless and harmless, as the sons of God in the midst of a crooked and perverse generation (Phil. 2:15).
35. Be gentle, meek, kind-hearted, compassionate, merciful, forgiving (2 Tim. 2:24; Tit. 2:2; Eph. 4:32).
36. Be sober, grave, sincere, temperate (Phil. 4:5; 1 Pet. 1:13; 5:8).
37. Put away all lying; speak the truth (Eph. 4:25).
38. Whatever you do, do it heartily as unto the Lord, and not unto men (Col. 3:23).
39. Be watchful, vigilant, brave, joyful, and courteous (1 Cor. 16:13; Phil. 4:4; 1 Thes. 5:6-10).
40. Be clothed with humility; be patient toward all (Col. 3:12; Rom. 12:12).
41. Follow peace with all men (Heb. 12:14).
42. Sympathize in the joys and sorrows of others (Rom. 12:15).
43. Follow after whatever things are true, honest, just, pure, lovely, of good report, virtuous, and worthy of praise (Phil. 4:8).
44. Refrain utterly from adultery, fornication, uncleanness, drunkenness, covetousness, wrath, strife, sedition, hatred, emulation, boasting, envy, jesting, and foolish talking (Eph. 5:3,4).
45. Whatever you do, consider the effect of your action on the honor of God’s name among men. Do all to the glory of God (1 Cor. 10:31; 3:17).
46. Reckon yourselves dead to all manner of sin. Henceforth live not to yourselves, but to him who died for you, and rose again (Rom. 6:11; 2 Cor. 5:15).
47. Be zealous of good works, always abounding in the work of the Lord, not becoming weary in well-doing (Tit. 2:14; Gal. 6:9).
48. Do not speak evil of any man (Tit. 3:2).
49. Let the word of Christ dwell in you richly (Col. 3:16).
50. Let your speech be always with grace, seasoned with salt (Col. 3:8; 4:6).
51. Obey rulers; submit to every ordinance of man for the Lord’s sake (Tit. 3:1).
52. Be holy in all manner of life (1 Pet. 1:15,16).
53. Do not give occasion to the adversary to speak reproachfully (1 Tim. 5:14).
54. Marry “only in the Lord” (1 Cor. 7:39).

There have been, in the past, divisions among Christadelphians over certain commandments of Christ. For the most part, these have not arisen because one ecclesia or group of ecclesias disavowed or renounced clear commandments, but because the two sides interpreted certain commandments in somewhat different ways.

Notorious in this respect have been the commandments concerning marriage, and the related matters of divorce and possible remarriage. It might be argued, since the commandments of Christ should constitute part of any Biblical statement of faith, that there must be perfect unanimity among ecclesias on the questions of:

• how these commandments must be kept, and
• what must be done with those individuals who “break” them and with those ecclesias which “condone” such,

…before there can be true Biblical fellowship.

However, there is a vast difference between denying one or more of the commandments of Christ, on the one hand, and, on the other, applying one or more of them in a slightly different way.

A clause in many ecclesial Constitutions, suggested by the original Christadelphian Ecclesial Guide, reads as follows:

“In matters not affecting essential doctrines, we mutually agree to submit to the arrangements preferred by the majority.”

We may make the mistake of supposing that “majority rule” is simply a convenient way of doing things, borrowed — with no particular Bible support — from the democratic governments of England and America. So we may assume that this rule is not especially binding, and in fact really means:

‘I agree to submit to the arrangements preferred by the majority, unless I believe them to be wrong.’

But it may be seen — upon some reflection — that the rule cannot be limited to such an interpretation: If everyone agreed to submit to the will of the majority only when he or she thought it to be right, then the clause would, in reality, mean…nothing! This would then be the perfect prescription for ecclesial disunity. Sadly, this has happened far too often among us. Brothers and sisters have stayed together in ecclesias, thinking themselves to be in perfect harmony, until the first real problem arose. Then they have divided from one another because one side or the other had supposedly “departed from the Truth”, even if only in a relatively minor matter.

No, the proper way to read the clause is surely:

‘In matters not affecting essential doctrines, we mutually agree to submit to the arrangements preferred by the majority, even when the majority is wrong.’

Even if our ecclesia makes what we consider to be a wrong decision, our duty is to remain peaceably with the ecclesia…unless that decision affects the ecclesia’s official position in relation to one or more essential doctrines of the Truth.

And if another ecclesia similarly makes what our ecclesia considers to be a “wrong” decision on the application of one of Christ’s commands in a specific case? What is the second ecclesia to do? Nothing! As Robert Roberts has written:

“There ought to be no interference of one ecclesia with another…An ecclesia has no right to judge except for itself. This is the independence not to be interfered with: but a similar right to judge must be conceded to all, and the exercise of it, if tempered with a respectful and proper procedure, would never offend an enlightened body anywhere…There may be cases [in judging individual cases] where a reasonable doubt exists, and where a second ecclesia will come to a different conclusion from the first. What is to be done then? Are the two ecclesias that are agreed in the basis of fellowship to fall out because they are of a different judgment on a question of fact? This would be a lamentable result — a mistaken course every way. They have each exercised their prerogative of independent judgment: let each abide by its own decision, without interfering with each other. The one can fellowship a certain brother, the other cannot…The course of wisdom in such a case is certainly to agree to differ.” ¹

By itself, this approach (coupled with a true understanding of the difference between essential and non-essential teachings) would have prevented most Christadelphian divisions before they arose!

Would an ecclesial decision to allow one whom others might consider an erring brother to break bread with the ecclesia be a matter “affecting essential doctrines”? It might be thought, since there are commandments of Christ that deal with so many aspects of life, including the breaking of bread, etc., that — “Yes! This IS a matter of essential commandments, and they must be understood, and kept, correctly by the ecclesia as a whole. I cannot go along with what I know/believe to be wrong!”

But let us assume that there is no attempt by the ecclesia in question, or any of its members, to deny one of Christ’s commandments — but only a difference of opinion as to how to apply that commandment in a particular case. Is that sufficient reason to consider leaving the ecclesia? If it is, then, conceivably, every difference of opinion as to how to apply any commandment could be considered a matter of “essential doctrine”, and we would always be on the verge of disfellowshiping anyone and everyone at the slightest difference of opinion on almost anything!

This is not to say: ‘There is no right answer.’ It is to say: ‘Even if you or I have the perfect answer, you or I should not try to force it upon everyone else under threat of withdrawal if they disagree!’

To return to the “majority rule” principle: This is much more than a convenient way of doing things; it is really the restatement of a Bible principle, or commandment, itself — which is just as fundamental as any other commandment!:

“All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Pet. 5:5).

“Submitting yourselves one to another in the fear of God” (Eph. 5:21).

These passages most directly “prove” that the rule is Scriptural. There are other passages which, almost as directly, say the same thing, and they are the passages which teach the unity of the Body of Christ (ASF 22). All the passages, in Paul’s letters and elsewhere, that command us to “be of the same mind” or “one mind” (i.e., Rom. 12:16; 1 Cor. 1:10; 2 Cor. 13:11; 1 Pet. 3:8,9) make the same point: that in matters of non-essential questions, we must eventually, for the sake of peace and unity, submit to the will of others (i.e., the will of the majority), even if (especially if!) we think they are wrong. Just as our obedience to certain commands (to love, to be kind, and to “turn the other cheek”) is only truly tested when we are wronged — so also our obedience to other commands (to unify the Body, to submit to one another, and to be of one mind) is only truly tested when we have a significant difference of opinion with our brethren.

As a religious community, Christadelphians are known — and enjoy being known — as “the people of the Bible”. Our appeal to others is always: ‘Put aside your traditions; read and believe the Bible.’ It would be a pity for our community to allow itself to become enslaved to a particular statement of faith simply because it has become “traditional”, if a more Biblical alternative were available. [To characterize the ASF as “more Biblical” is not to imply that the BASF is non-Biblical. Instead, it is to assert (1) that there are Biblical (and not merely traditional) reasons for the inclusion of every ASF teaching in the “first principle” category, but (2) that the same cannot be said for the BASF — even if it may be said that its teachings are derived from the Bible.]

Is it possible, or desirable, then, for our community (or individual congregations) to consider an alternative to our most commonly used Statement of Faith? Some traditionalists will say that even to ask such a question is to invite charges of “heresy”. It is appropriate therefore to quote from an article written by the Committee of The Christadelphian:

“It is the word of God alone and not the Statement of Faith which produces faith. When someone wishes to become a Christadelphian, the question is not primarily whether he accepts the Statement of Faith but whether he holds the Bible teaching on which it is based. It is important to have our priorities right and not impute to any human writings, whoever wrote it, the power to produce saving faith and to be the authoritative basis for it. This is not to underestimate the value of the Statement: it is simply to put it in perspective.”

And, again, from the same source:

“Statements other than the Birmingham Amended Statement have always been regarded as acceptable amongst ecclesias in the Central Fellowship, provided they uphold the same Bible Teaching.” ²

The “other” such statements in the above quotation cannot be identical to the BASF; if they were, they would, of course, not be other statements but the same statement. This is so simple as to seem trite. However, it is useful to express the matter in such words. Why? Because brethren may admit the possibility that another “statement of faith” contains saving truth, who will then — almost in the same breath — fight fiercely against any such statement on the sole ground that it is different from the BASF. And the slight difference or differences (either by addition or deletion) will — in their minds — render any “other” statement, by that very fact, unacceptable.

Here, then, is the conclusion:

The BASF contains saving truth. But not everything in the BASF is saving truth. And not every saving truth is contained in the BASF. Nor is the BASF necessarily the best or the most complete statement of saving truth. Other statements, such as the Apostolic Statement of Faith (designated as ASF above) may more perfectly define the One Faith.

The alternative Apostolic Statement of Faith embodies the results of the inquiries outlined earlier, and thus merits its designation of “Apostolic”. This Statement has no “doctrines to be rejected” section, although the false doctrines that are most common around us today (and which truly pervert positive essential teaching) are dealt with in the body of the document. The proposed Statement is also intended to embody the Commandments of Christ, as the last clause implies.

The BASF is not wrong, while the ASF is right. Rather, the BASF is good, while the ASF (it is to be hoped) is better. (And one might hope that further research, carried out in an open-minded fashion, will improve the ASF even more.)

Brethren, then, should not quibble that one statement (the ASF) is slightly different than the other (the BASF). They should seek to understand where and why it is different, and — following the arguments presented — they will be pleased to accept the former when it is an improvement upon the latter.

They should no longer fight for those minor matters contained in the BASF but omitted from the ASF, when they come to recognize that such — even if Bible Teaching — are not saving or essential Bible Teaching.

And, likewise, they should be pleased to accept, and utilize, as saving or essential truths those items which the ASF includes that were, wrongly or by oversight, omitted from the BASF.

1. The Bible: The Bible is the Word of God, directly inspired by Him in all its parts. It is powerful to instruct man in righteousness, and to accomplish God’s purpose in those who believe.

2. God: There is only one God, the Father, who created all things. He is the Eternal King, all-wise and all-powerful. He has a definite plan which He will bring to pass by His mighty power. He desires that man might seek Him and be saved.

3. The Holy Spirit: The Holy Spirit is the power of God, the means by which He carries out His will. It is not a distinct “god” or “person”, but is part of the Father Himself.

4. Jesus, the Son of God: God — in accordance with His eternal plan, and in His goodness and kindness and grace — manifested Himself through a Son. Jesus of Nazareth is that unique and holy Son of God, begotten of the virgin Mary by the power of God, without a human father. He is not the second person of a “trinity” of “gods”, and he had no pre-human existence except in the mind and purpose of his Father.

5. Jesus, the Man: Although he was the Son of God, Jesus was also truly and altogether a man; he shared our mortal nature, with all its sorrows and griefs.

6. Sin and Death: The first man was Adam, who disobeyed God and was condemned by Him. Adam was responsible for bringing sin and death into the world.

7. The “Soul”: There is no consciousness or other existence in death. The “soul” simply means the body, mind, or life; it is not immortal. Souls die.

8. “Hell”: “Hell” means the grave, or absolute destruction. There is no eternal torture for the wicked. The wages of sin is death.

9. The Sacrifice of Christ: Although he was of our weak and sinful nature, Jesus was enabled, through faith in and love for his Father, to overcome all temptation and to live a righteous and sinless life. His crucifixion — accomplished by wicked men but according to God’s plan — was the means by which he was saved, and by which those who believe in him may be saved, from sin and death. God was working in the sacrifice of His Son to express His love and grace and forbearance toward all men — not His wrath against them.

10. The Resurrection of Christ: Because of his perfect righteousness, it was not possible for Jesus to be held by death. God raised him from the dead and glorified him. Later Jesus ascended to heaven.

11. The Mediatorship of Christ: Being exalted to God’s right hand in heaven, Jesus is the only priest and mediator between God and men.

12. The Second Coming of Christ: Christ will remain in heaven until the time for restoring all things, including the kingdom to Israel. Then he will return to the earth in glory — personally and visibly — to fulfill the hope of all true believers.

13. Resurrection: After his return, Jesus will raise many of the dead, the faithful and the unfaithful. He will also send forth his angels to gather them together with the living to the great judgment.

14. Judgment and Reward: The unfaithful will be punished with a second, eternal death. The faithful will be rewarded, by God’s grace, with everlasting life on the earth, receiving glorified and immortal bodies.

15. The Promises to Abraham: The promises made to Abraham, confirmed to Isaac and Jacob, and fulfilled in Jesus Christ, require a literal inheritance in the earth for Christ and all the faithful, who are the spiritual “seed of Abraham”. The righteous do not go to heaven at death.

16. The Promises to David: The promises made to David, and fulfilled in Jesus Christ, require Jesus to sit on David’s throne and rule over God’s Kingdom, which is the kingdom of Israel restored. Jerusalem will be the capital of this kingdom.

17. The Kingdom of God: Jesus will be assisted by his immortal brothers and sisters in ruling over the mortal peoples in the Kingdom of God. This kingdom will result in everlasting righteousness, happiness, and peace. Finally all sin and death will be removed, and the earth will at last be filled with the glory of God. The earth will not be literally burned up or destroyed.

18. The “Devil”: The “devil” is another name for sin in human nature; it is not a separate supernatural being or fallen angel. Christ overcame this “devil” in himself by defeating the tendencies to sin in his own nature. Therefore he can provide us with a covering for our sins.

19. “Satan” and “Demons”: “Satan” is a Hebrew word which means an adversary; it is used about people and circumstances which oppose God’s will. “Devils” (Greek “demons”) are not agents of any supernatural “devil” or “god” of evil. In New Testament times, people who had mental illnesses or disorders were referred to as having “demons”.

20. Justification by Faith: Man can obtain justification, or righteousness, only by the grace and mercy of God, through faith in Christ. Man cannot save himself by his own works alone, no matter how good or numerous.

21. Baptism: There is only one true gospel, which cannot be altered. Belief of this gospel, true repentance, and baptism (total immersion in water) are essential for salvation. In baptism we turn to God, our sins are forgiven, we become heirs of the promises to Abraham and his spiritual “seed”, we identify with Christ in his life and death, and we are born again in him. The sprinkling of babies is not true Scriptural baptism.

22. The One Body: Those who believe the gospel and are baptized into Christ become “brethren in Christ”, without regard to nationality. They also become a part of the “one body”, with Christ as their head. God calls them His children, and they become partakers of His grace and love.

23. The Breaking of Bread: The breaking of bread and drinking of wine, in remembrance of Jesus, was instituted by him for his true followers. It is a means of affirming their status as members of the “one body” of Christ. It is a commandment to be obeyed whenever possible.

24. The Jews: The Jews are God’s chosen people. Though scattered because of disobedience, they will be purified (after repentance and faith), regathered, and made ready for the coming of the Messiah.

25. The Commandments of Christ: All those who believe these teachings should strive also to live godly, Christ-like lives. This involves the keeping of Christ’s commandments, and separateness from the affairs of this world, including its politics and police and military service. The commandments of Christ, including those of his apostles, are therefore an important part of any Statement of Faith.