(2) Editor, Writer and Speaker
Visit of Brother Thomas – 1862 to 1863
Brother Thomas revisited Britain from May 1862 to February 1863. The American Civil War had commenced in April 1861. Its worsening condition led to the cessation of Brother Thomas’ Herald of the Kingdom and Age to Come due to the difficulty of distributing the magazine and receiving payment for subscriptions. He therefore proposed to travel to Britain to visit the ecclesias. Brother Roberts invited him to come, which he accepted.
On 28 March 1870 Brother Thomas spoke at a farewell meeting in Birmingham before returning to America. He recalled his three visits, and of the second (1862–3) he mentions his advice to Brother Roberts to move to Birmingham and start a magazine.
The amazing foresight of this advice is still evident in the numerous ecclesias in the Birmingham area today. Importantly much of the population were independent thinkers; by tradition and instinct individualist, and often Nonconformist and Radical. This was ideal ground for the sowing of the seed of the gospel!
“Dr Thomas – His Life and Work”
T h e b i o g r a p h y o f Brother Thomas arose from discussions with him in Brother Roberts’ home in Huddersfield during the 1862–3 visit. It was commenced as a series of articles in The Ambassador in 1864 but discontinued. It was published in full in 1884.
Dowieism
During his life Brother Roberts had to deal with many serious ecclesial issues, some of which led to a breakdown of fellowship, and division. The first of these is known as ‘Dowieism’, after a ‘brother’ in the Edinburgh ecclesia, George Dowie (1824–1895).
The earliest reference to difficulties between them was in 1858 when Brother Roberts commenced preaching in Huddersfield.
“… the criticism [of the advertisement] came back … that there was too much about immortality in it, and that, in fact, it was not quite an apostolic performance, as the apostles did not put out bills! This criticism was symptomatic of the spiritual divergence that afterwards led to rupture with what was called ‘Dowieism’, for want of a better name.”
My Days and My Ways, page 40
In 1861 Dowie and others wrote to Brother Thomas criticising his style of writing, particularly his criticisms of errors held by others. In September Brother Thomas replied to them highlighting their lack of conviction on fundamental doctrines. Brother Thomas reflects on this opposition to his second visit to Britain in 1862:
“Many were opposed to it [his visit], including those who had received what knowledge of the truth they possessed from my writings. The reason of their opposition, so far as it appears to me from observation, was this: they wanted to take just so much of what they had learnt from my writings as would satisfy conscience without making them unpopular. They wanted to be in a position to take what they pleased and leave out what they pleased, and throw in some of their own speculations and traditions, so that when it was all mixed up together, it would make something more palatable than the hard, severe, uncompromising notions of Dr. Thomas. The consequence was that that class of people did not want me to come over here. They are the people of whom you may have heard as Dowieites.”
The Christadelphian, 1870, pages 190–191
The term “discuss everything, and settle nothing” became a regular description of Dowie’s approach in Britain and Benjamin Wilson’s in America. The earliest reference to this is in a letter from Brother Thomas to Brother Tait in Edinburgh, dated October 22, 1864.
In 1866 Brother Roberts gives a detailed explanation of the differences between himself and Dowie and their respective supporters. Dowieism eventually became no different to the churches.
“The leavening process went on for years, ultimately the whole mass became so permeated, that, in 1894, it was agreed to receive persons whose pre-baptismal knowledge did not include the things of the kingdom and the name – only two persons dissenting. Eight years later (with two dozen dissenters) the Gospel of the Kingdom was discarded as pre-baptismal faith, and the communion made ‘free to all baptised persons holding the common faith of Christendom!’ How are the mighty fallen.”
William Norrie, The Early History of the Gospel of the Kingdom of God in Britain, 1904, Volume 1, page 244
Two issues appear to arise from this sad and at times bitter dispute:
- How detailed should a Statement of the Faith (with positive and negative clauses) be?
- How should dissidents be handled?
Our current BASF is the result of about 35 years of drafting and revising, and responding to differing interpretations of the early versions. It has stood the test of time now for over 100 years.
On the question of how to handle dissidents, Brother Roberts took the right approach doctrinally but did not always consult the ecclesias adequately. Nevertheless it needs to be said that, at the time, most of the brethren firmly supported Brother Roberts’ words and actions, including Brother Thomas.
Move to Birmingham – 1863
The Roberts’ move to Birmingham gives us a deep insight into their understanding of Providence. The position he thought he had, fell through, and he then found four other positions, but none were in Birmingham.
“However, it is not in man that walketh to direct his steps. He may think he is directing his own steps at the very moment that God has His hand on the helm, influencing the thoughts on which his steps depend, and of this influence he would not of course be aware. He would only feel that his thoughts were his thoughts, and his own thoughts …
Here was an embarrassing situation for me and my partner to consider: leaving Huddersfield for the sake of the truth in Birmingham: the Birmingham door closed and four others open. We pondered the matter for some time. On the face of it, it seemed as if the indications of Providence were all against Birmingham. But the truth had been for years our first consideration; and we could not help feeling that, by this rule, the four open doors were not open doors. They seemed, as things were at that time, to lead away from the field of operations. And besides, there were four of them. If there had been only one, it might have been easier to think the indication decisive. But there being four, choice was called for, and therefore we felt at liberty to look at Birmingham as well.”
My Days and My Ways, pages 136–137
Finances
The financial difficulties of the Roberts were due to several factors:
- Their faith was clearly very strong, and their placing of the work of the Truth as the priority above their own needs and comfort is salutary. Few of us could come close to matching their commitment.
- Their exceeding generosity to others in need, when they had little themselves.
- Brother Roberts’ very poor business sense. In 1888, at the suggestion of Brother Robertson of New York, Brother Roberts became interested in an investment that could benefit the Brotherhood immensely and assist in the return of Jews to Palestine and other worthy causes.
“The Jewish colonisation of the Holy Land was to be helped as no Gentile, and no Jew after the flesh either, feels moved to help it. The truth was to be published, both by lecture and literature, as it has never been in this generation. The poor were to be helped as never in our age has been possible. Every grievous load among the brethren, under which private hearts are bleeding, was to be undone. An institution for the annual recuperation of the ailing by a three weeks’ free stay, to which railway fare would be paid to and fro, was to be provided.”
The Christadelphian, 1889, page 138
May our motives be as high!
Brother Islip Collyer in his biography of Brother Roberts simply (under)stated that “He was not a good business man.”
Islip Collyer, Robert Roberts, page 144
The Ambassador of the Coming Age/The Christadelphian – 1864
It was evident very early on that not everyone enjoyed The Ambassador, both for its attempt to systematically expound the gospel, and for his publication of Brother Thomas’ letters and articles. The issue of publishing a range of opinions also arose. Brother Roberts would not open up the magazine to all writers. Nor would he discuss ‘both sides’ of an issue where the Scripture lay only one way. The magazine’s name change occurred in 1869.
Brother Roberts’ early style
That Brother Roberts in his youth was sometimes too stern in his words he acknowledged later in his life (in 1893, when 54).
“Someone sending me the number containing the article, I made it the occasion of a counter blast in The Ambassador, such as I would not write now had I to do the work over again – not that there is anything wrong with the matter or the argument, but the style is altogether too highly spiced. I had inevitably taken my style from Dr Thomas, and his style was not suited to my thinner mentality. There was too much personal stingo: too much denunciation: too much high horse and swashbuckler flourish to go suitably with the mild discernments of a stripling of 25.”
My Days and My Ways, page 157
Over time his style modified, and he became less and less comfortable entering into controversy.
Ecclesial organisation – 1864
The need for an ecclesial constitution and a statement of faith arose in Birmingham as the number of members increased.
“The second matter in which growth forced our hands was the matter of what is known as ‘church orders’. At first we had no rules. Our numbers were so few and our proceedings so simple that it would have been pedantic to have employed them. I felt very averse to their introduction; but we were compelled to consider the question. The brethren proposed to give me an official status among them as ‘ministering brother’, but I objected …
Instead of accepting a position of personal authority, I drew up a set of rules for consideration which would have the effect of putting the body in complete charge of its own affairs. These were adopted, and were afterwards modified from time to time in accordance with the lessons of experience. They substantially remain the basis of ecclesial operation to the present day …
Time has not increased my admiration for such a democratic system. It was not admiration that led me to propose it at the beginning, but a perception of the necessity for it in the peculiar circumstances of our century, when there is no basis for the exercise of Divine authority. The aim was to combine liberty with order, and law with the absence of authority, and above all to preserve the fraternal character required by the law of Christ. In this respect, it was a compromise, and therefore like all compromises a little unsatisfactory in some directions.”
My Days and My Ways, pages 151–152
Hymn Book – 1865
Brother Roberts compiled a hymn book called ‘The Golden Harp’. Other hymn books followed: in 1869 and in 1874, this latter one with music
Concern for the poor
From the very first volume o f T h e A m b a s s a d o r Brother Roberts published appeals for poor brethren. Most years during Brother Roberts’ editorship had at least one such appeal. In 1870 a welfare fund was established.
Preaching
After moving to Birmingham Brother Roberts spoke most weeks, including giving a number of special preaching efforts. After he became the fulltime editor of The Christadelphian in January 1870, his speaking and travelling expanded even more. Remarkably, on 22 July 1897, Brother Roberts could say at the farewell tea meeting prior to the Roberts’ departing for Australia:
“I had been just forty years at work: I had just finished the public exposition of the Scriptures in Birmingham on a method that had taken us through the whole Bible, beginning at Genesis and finishing at Revelation.”
The Christadelphian, 1897, page 351
Sunday school and young people
A Sunday school was commenced in Birmingham in 1865. The following year (at the age of 26) he wrote of the need to bring up children in God’s way. His maturity and thorough Bible knowledge at this young age can be clearly seen.
Debates
Brother Roberts engaged in a number of debates (at least eight) with others:8 1. – 1866 with Mr RC Nightingale, unpaid minister to a Calvinist congregation in Birmingham, on the subject of the immortality of the soul.
- – 1869 with the Rev J Campbell of London on ‘Is the Faith of Christendom Scriptural?’
- – 1869 with Mr Thomas Knight on the immortality of the soul and the devil.
- – 1871 with a Jew, Louis Stern, on ‘Was Jesus of Nazareth the Messiah?’
- – 1874 with Mr Long, member of the Glasgow School Board, on ‘Man and the Earth: Their Destiny as Revealed.’
- – 1876 with Charles Bradlaugh on the inspiration of Scriptures.
- – 1879 with Mr Edward Hine (of London) on ‘Are Englishmen Israelites?’
- – 1884 with Mr Jackson, a Campbellite, on the question of the fulfilment of the promises made to Abraham.
As with his speaking style his attraction to debating changed over time.
“I used to accept and encourage challenges as the best available means of drawing attention to the truth, but now when we can get a public hearing on the truth’s own merits, there does not seem the same incentive to go through the turmoil of debate. Nevertheless, with the needful physical vigour, I would take all the challenges as they come, and put on one side my increasing aversion to the cock-pitprofanity more or less inseparable from a joust with a formal opponent.”
The Christadelphian, 1896, page 257
Brother Thomas’ third visit – 1869
Brother Thomas’ third and last visit to Britain commenced with his arrival (with daughter Sister Eusebia Lasius) in Liverpool on 18th May 1869 and his departure on 4th May 1870. Notable events of this visit were:
- Brother Thomas suggested that the magazine be called The Christadelphian.
- He arranged a salary for Brother Roberts to be full-time editor.
- He decided to live permanently in England, and bought a house lot in the Birmingham suburb of Olton.
- His daughter Sister Lasius (a widow) remained in England, pending the return of Brother and Sister Thomas after they sold their house in New York.
- He appointed Brother Roberts and Brother Bosher as the executors of his Will.
The Will contained four parts:
- Regarding his burial.
- To make provision for the support of his wife and daughter.
- Transferring funds and literary properties to Brother Robert Roberts for the establishment of a publication society styled ‘The Christadelphian Society’.
- Precluding the use of the name ‘Christadelphian’ by others.
Brother Thomas dies – 1871
When Brother Thomas died the task of guiding the young ecclesias throughout the world and especially in Britain now fell to Brother Robert Roberts. Brother Roberts was just thirty-one years old!
On 4th April Brethren Roberts and Bosher travelled to New York to conduct the funeral for Brother Thomas. Green Wood Cemetery in Brooklyn was eventually chosen as his final burying place.