Plymouth Brethren

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The Brethren are a conservative non-denominational Evangelical Christian movement whose history can be traced to Dublin in the late 1820s.[1][2] The title 'The Brethren' is one that many of their number are comfortable with, in that the Bible designates all believers in Christ as 'brethren'. Christians meeting in so-called 'Brethren assemblies' are commonly perceived as being divided into two branches, the Open Brethren and the Exclusive Brethren[3]

Contents

[edit] History

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Despite what the name might suggest, the "Plymouth" brethren movement did not begin in Plymouth, nor in one particular place, but began almost simultaneously in numerous places including Dublin, London, Plymouth, and on the continent of Europe [4]. Assemblies were also formed through Leonard Strong on New Testament principles in British Guiana among the slaves circa 1836. [5][6] Those involved in this return to the simplicity of New Testament church principles were, in the beginning, largely unknown to one another, with no direct contact between the various groups.[7]

The movement found its motivation in an abandonment of many of the traditions of Christendom seen in the established Church, and from the beginning, the emphasis was on meeting together only in the name of the Lord Jesus Christ, without reference to denominational differences. Early meetings included Christians from a variety of denominations. The general feeling of dissatisfaction towards the established church also led to the formation of the Oxford movement, Irvingism and other contemporary Christian movements.

One group began by meeting in houses in Ireland and were dubbed 'brethren' because of their practice of calling each other 'brother' instead of the titles favoured by the mainstream denominations. The first meeting in England was established in December 1831 [8] in Plymouth primarily by George Wigram, Benjamin Wills Newton and John Nelson Darby.[9] The movement soon spread throughout the UK and by 1845, the assembly in Plymouth had over 1000 in fellowship [10]. These became known as 'The brethren from Plymouth' and were soon simply called the 'Plymouth Brethren'. The term Darbyites has also been used, although is uncommon and refers mainly to the Exclusive branch. Many within the movement refuse to accept any name other than Christians.

The movement gained rapid popularity and spread worldwide. However, divergence of practice and belief led to the development of two separate branches of the movement in 1848 and despite the disparate nature of the movement, assemblies are still often generalized into two main categories: Open Brethren and Exclusive Brethren.

Some have argued that numbers of brethren have been in decline in the UK since the 1950s, while others argue that assemblies with more progressive approaches have prospered. A blurring of distinctions between assemblies and other non-denominational and house church congregations has occurred as some groups abandon certain principles such as salaried ministry and women's silence.[11] Others have maintained these distinctive principles while updating many traditions and practices, while yet others continue in much the same way as they have for the most part of the 20th Century. The main concentrations of more traditional assemblies in the UK today can be found in Northern Ireland, Scotland, Northern England and parts of the South of England like Hampshire.

[edit] Open and Exclusive Brethren

The term "Exclusive" is most commonly used in the media to describe one separatist group known as Taylorites or Taylor-Hales brethren. However, the majority of Christians known as 'brethren' are not in any way connected with the Taylorites who are known for their denial of the eternal sonship of Christ, extreme isolationism, whiskey drinking, refusal to use computers or the internet and a cult like submission to their chosen leader.

With the exception of the separatist Raven-Taylor-Hales Brethren, so-called 'open brethren' and 'exclusive brethren' differ on few theological issues. Some exclusives hold to 'household baptism' as opposed to 'believers' baptism' practised by the 'open brethren'. With the exception of the separatist Taylor-Hales brethren, all assemblies welcome visitors to gospel meetings and other gatherings. Some 'open brethren' assemblies allow any believer to 'break bread' with them. These meetings are said to have an 'open table' approach to strangers. Others believe that only those formally recognised as part of that or another equivalent assembly should break bread. Similarly, practices of reception amongst exclusive assemblies vary - many tending to operate a cautious or 'guarded' approach to reception and others being more liberal. It is felt by many Brethren that the mutual communion of their fellowship with bread and wine can be tainted by those partaking whose hearts are not pure before God. Fellowship in the Lord's Supper is not considered a private matter but a corporate expression, 'Because we, being many, are one loaf, one body; for we all partake of that one loaf.' 1 Corinthians 10:17 a further verse that Brethren refer to is 'Shall two walk together except they be agreed?' Amos 3:3. Many, both Closed and Open brethren hold that association with evil defiles and that the communion meal can bring that association. Their support text is from 1 Corinthians 15:33 'Be not deceived: evil communications corrupt good manners.'

A clearer difference between Open and Exclusive assemblies is in the nature of relationships between meetings. Open Brethren meetings are generally local assemblies that are autonomous but often informally linked with each other. Exclusive Brethren are generally "connexional" and so recognize the obligation to recognize and adhere to the disciplinary actions of other associated assemblies. One practical result of this might be that, amongst Open Brethren, should a member be "disciplined" in one assembly, other assemblies may feel free to allow the member to break bread with them, if they are not concerned by whatever caused the disciplinary action. A numerically small movement known as the Needed Truth Brethren emerged out of the Open Brethren around 1892 partially in an attempt to address the problem of making discipline more effective.

Reasons for being put under discipline by both the Open and Exclusive Brethren include gross doctrinal error and sexual immorality (including adulterous, homosexual or premarital sex). In Exclusive meetings, a member "under discipline" in one Assembly would not be accepted in another Assembly, as the elders generally respect the decisions made by elders of other Assemblies. As Exclusives have developed into a number of different branches, often when there was not universal agreement amongst the assemblies in a specific case of excommunication, a particular act of discipline may not be recognised by all assemblies.

Another, less clear, difference between assemblies lies in their approach to collaborating with other Christians. Some Open Brethren will hold Gospel meetings, youth events or other activities in partnership with Evangelical Christian churches, while others (and perhaps the majority of Exclusive Brethren) tend not to support activities outside their own meetings.

Since the formation of the Exclusives in 1848 there have been a great number of sub-divisions into separate groups, but most groups have since re-joined with the exception of the separatist Taylor-Hales groups who practise extreme separation and whom other brethren generally believe to be a cult. Except for this group, the so-called exclusives (closed brethren) prefer not be known by any name.

Both Open and Exclusive assemblies generally maintain relations within their respective groups through common support of missionaries, area conferences, and the ministry of travelling preachers.

[edit] Characteristics

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The Plymouth Brethren are basically conservative evangelical Christians, generally dispensational and cessationists in their theology, and have much in common with other conservative evangelical Christian groups. They believe in the eternal security of the true believer with each believer being subject to grace and not law.[12] In the Open Brethren meetings, each local assembly is independent and autonomous, and therefore the characteristics of each may differ to a greater or lesser degree and therefore describing distinctive characteristics is made difficult. Exclusive Brethren meetings are more affiliated to one another, but characterising their meetings is made difficult due to the fact that over the years they have split many times into many divisions. Essentially, therefore, the Brethren have no central hierarchy to dictate a statement of faith, and even local Assemblies tend not to give tacit adherence to any of the historic Creeds and Confessions of Faith such as are found in many Protestant denominations. This is not because they are opposed to the central sentiments and doctrines expressed in such formulations, but rather because they hold the Bible as their sole authority in regard to matters of doctrine and practice.

Like many non-conformist churches, Brethren observe only the two ordinances of Baptism and Communion. Brethren generally adhere to the practice of full immersion baptism for believers, with the exception of some Exclusive Brethren who practice household baptism.

Their notable differences lie in a number of doctrinal beliefs that affect the practice of their gatherings and behaviour. These difference can be summarized as follows:[13]

[edit] Avoidance of traditional symbols

Traditionally, meetings would not have a cross displayed inside or outside their place of worship as the focus is on Christ and the Word of God.[14] The Plymouth Brethren view is that an unembellished room is more effective.[15][16] Crosses are not typically placed inside homes or worn around the neck. Other symbols used by other denominations have been traditionally discouraged. Their meeting places sometimes have Bible names e.g. Ebenezer, Hebron, Shiloh and Bethel. Services do not follow a set liturgy nor the liturgical calendar of "high church" groups such as the Anglican or Lutheran churches.

[edit] Fellowship, not membership

Traditionally the assemblies have rejected the concept of anyone "joining" as a member of a particular local gathering of believers, and the maintenance of any list of such members.[17] Brethren emphasize the Christian doctrine of the one 'Church' made up of all believers and enumerated in heaven in "The Lamb's Book of Life" rather than by humans. However, as a practical matter, many open U.S. assemblies, by the late 20th century, did maintain informal lists of those in regular attendance at services. This was often to comply with secular governance issues or to offer a directory of attendees for internal use. The Open Brethren emphasize that meeting attendance for the nonbeliever has no direct spiritual benefit (though it is hoped the individual may be influenced to convert). Nonbelievers are not to partake of the breaking of bread, though this proves generally difficult to enforce in larger open assemblies. Regardless, regular attendance for the believer is an act of obedience to the New Testament command that believers should not neglect assembling together.

[edit] No clergy

While much of typical Brethren theology closely parallels non-Calvinist English and American Baptist traditions on many points, the view on clergy is much closer to the Radical wing of the Protestant Reformation in rejecting the idea of clergy. Many Protestant denominations claim adherence to the New Testament doctrine of the "priesthood of all believers" to varying extents. The Plymouth Brethren embrace the most extensive form of that idea: there is no ordained or unordained person or group employed to function as a minister or pastor. However, the Plymouth Brethren, as a movement, cannot claim full adherence to the doctrine of the "priesthood of all believers". [18] Due to the autonomous nature of the Open Brethren assemblies, each assembly is able, and sometimes does, adhere fully to the doctrine. The spiritual leaders of Plymouth Brethren assemblies or meetings are called Elders and sometimes more practical leaders called Deacons are identified. The term "elder" is based on the same Scriptures that are used to justify "bishops" in other Christian circles.[19] There are nearly always more than one elder and although officially naming and designating eldership is common in the Open Brethren, there are many Exclusive assemblies who believe that granting a man the title of "elder" is too close to having clergy, and therefore a group of "leading brothers," none of whom has an official title of any kind, attempts to present issues to the entire group, for it to decide upon, believing that the whole group must decide, not merely a body of elders. (As in all Exclusive Brethren meetings, women are generally not permitted to speak at these meetings at which the entire group makes "assembly decisions.")

Plymouth Brethren groups generally recognize, from the teachings of Paul's epistles, that people are not all suited to the same role.[20] They believe that each believer receives at least one specific gift and that those gift(s) should be employed within the assembly.[21]

As a practical matter, many Open assemblies have come to embrace the need to financially compensate an individual who has made pastoral work and public speaking his full-time occupation, and these people are sometimes salaried. Such an individual may be termed a "full-time worker" (or a "labouring brother" or "on the Lord's work"). At a given assembly, there may be no full-time workers, one, or several. It is generally up to the elders and dependent on the availability of such an individual and the financial means of the assembly. Some Exclusive Assemblies 'commend' men who are dedicated to the work of preaching. Although they usually do not receive a salary as such, gifts are often given to them by the separate assemblies.

Traditionally the assemblies have placed an emphasis on New Testament passages that seem to deny speaking and teaching roles to women, except when working with children or with other women. Some women may also be full-time workers, but their efforts are often limited to these areas or to supporting roles.

Women are generally not allowed to participate in individual speech during the breaking of bread service. It is not strictly accurate to say that the assemblies reject the ordination of women. The assemblies reject the concept of ordination altogether. As a substitute practice, a full-time worker often receives a "commendation" to service that demonstrates the blessing and support of the assembly of origin, but does not connote a transfer of any special spiritual authority. In some groups, both men and women may be commended to service, but the role of women is limited. In recent years some American assemblies have loosened the rules on women participating, though others have reacted by placing more emphasis on this traditional teaching.

[edit] Weekly Remembrance Meeting

A distinctive practice of the Brethren is a separate weekly communion meeting, referred to as 'The Breaking of Bread' or 'The Lord's Supper'. Although specific practices will vary from meeting to meeting, there are general similarities.

  • The Remembrance Service is usually held each Sunday morning (though some assemblies hold it Sunday evening).
  • Where a meeting hall allows for the adjustment of furniture, the table bearing the eucharistic "emblems" will sometimes be placed in the centre of the room. Chairs may be arranged around the table in four radiating sections, all facing the table, although this is not a recognised standard.
  • There is no order or plan for the service, rather the meeting is extempore; men (see: The Separate Roles of Men and Women) will (as "called by the Spirit") rise and quote scripture, pray, request a hymn to be sung or give a thought.
  • Most assemblies will not have musical accompaniment to hymns and songs sung during the Remembrance Service, but have men who "start the hymns" (choosing a tune, tempo, pitch and key, and singing the first few words, with the rest joining in shortly thereafter).[22] In some groups, musical accompaniment may be used at the other services.
  • Towards the end of the Remembrance Service meeting a prayer is said in reference to the bread concerning its portrayal of the body of Christ, perhaps by an individual so appointed or (in a meeting where no one is appointed) by a man who has taken it upon himself.[23]
  • Generally a loaf of leavened bread is used as an emblem of Christ's body. After being prayed over, the loaf will be broken and circulated to the quiet, seated congregation. Congregates will break off small pieces as it is passed, and eat it individually (ie. not waiting for a group invitation to consume it together).
  • As with common Christian practise, wine has been traditionally used at Brethren Remembrance Services as the emblem of Christ's blood. Some individual meetings may use grape juice especially if someone in fellowship may have had an alcohol problem in the past. The emblem of the blood will be served after the bread has been circulated to the congregation and after it has been prayed over.
  • The bread and wine are seen as memorial symbols of the body and blood of Jesus Christ and are not understood to have any sacramental significance.
  • An offering bag, basket or box may be sent around after these two "emblems" have been passed, collecting money given voluntarily for use in maintaining the building, hall or room, to remunerate full-time or labouring brothers or to distribute to the needy. In some cases an offering box may be placed at the door and not circulated.
  • Because some assemblies do not encourage strangers to take communion, it is the custom of those from such meetings who are travelling to take a "letter of commendation" along with them, so they might be a permitted to take communion away from home. These letters are typically read aloud to those present at the Remembrance Service and, as such, serve the purpose of introducing visitors to the meetings so that they can be made welcome and benefit from fellowship. These Exclusive and Open Brethren meetings operate what is termed a closed table policy, any stranger without a letter arriving at such a meeting will be allowed only to observe the meeting. Some Open assemblies welcome any who profess Jesus Christ as their Savior and Lord.
  • Some Exclusive meetings will differ from Open Meetings in seating accepted men (men who are "in fellowship") in the front rows towards the table bearing the emblems, accepted women behind the men and unaccepted men and women towards the rear. Other Exclusive meetings will seat accepted men and women together (so spouses can be seated together) and unaccepted men and women toward the rear in the 'seat of the unlearned' or 'seat of the observer'.

[edit] Other Sunday meetings

Following the remembrance meeting, there may be one other Sunday meeting, or perhaps more. Whereas the purpose of the Lord's Supper is predominantly for worship, recalling the person and work of Christ, other meetings will involve Bible teaching, evangelism and gospel preaching (among young and old). Sunday Schools and Bible Classes are common. In ministry and gospel meetings the congregation, seated in rows facing a pulpit or platform, will sing hymns and choruses, and listen to scripture readings and a sermon preached by one of the gifted brethren. Bible teaching may be given either in the form of a ministry meeting in which a sermon is delivered or in a 'Bible reading' or 'Bible study' in which the men discuss a portion of Scripture.

[edit] No solicitation for funds

The assemblies do not take up an offering during their meetings, except at the breaking of bread, but even then only those in fellowship are expected to give. Tithing - giving 10% of one's income - is seen as a Mosaic requirement not applicable to the church. Instead, the amount given is left to the giver and is a private matter between the individual and the Lord.[24]

One reason for not taking up an offering at all meetings is to avoid causing any unbelievers who may be present to think that they might gain a spiritual benefit by making a donation. Some assemblies never send an offering bag round the congregation even at the breaking of bread preferring to simply have a box or two located at the back of the meeting hall, thus avoiding even the appearance of solicitation for funds. Many assemblies operate a 'back seat' or 'guest row' during the breaking of bread, so that neither the offering bag nor the emblems of bread and wine will not pass down the row of those not in fellowship.

[edit] No salaried ministry

See comments on clergy above. Most assemblies are guided by a group of unordained (for ordination is anathema to Plymouth Brethren because it does not appear in the New Testament and because ordination appears to unblblically separate believers into distinct classes [25]) overseers or elders. The elders conduct many duties that would be typically performed by clergy of more orthodox Christian groups, including: counselling those who have decided to be baptised, performing baptisms, visiting the sick and giving general spiritual advice. Some Open assemblies, especially the larger assemblies in North America, have salaried staff, including some designated as "Teaching Elders" or "Teaching Pastors." Normally, sermons are given by both elders and other members of the meeting. Visiting speakers, however, are usually paid to cover expenses such as the cost of travel. Full-Time missionaries are often financially supported by assemblies known by them, particularly their home assemblies.

[edit] Separate roles of men and women

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There is no distinction made in Brethren teaching between men and women in their individual relation to Christ or position before God as believers. However, in most Brethren meetings, the principle of male "headship" is applied in accordance with teaching found in 1 Corinthians chapter 11, verse 3 and elsewhere in the Bible. 1 Corinthians 11:3 says:

But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

From this, Brethren teaching traditionally (there are regional exceptions) outlines a system in which the men take the "vocal" and leadership roles, and the women take supportive and "silent" roles. In practical terms, what is traditionally seen is the men being fully responsible for all preaching, teaching, and leading of worship. Therefore, in most Brethren groups, women will be heard to sing the hymns along with the group, but their voices will not otherwise be heard during the service. Often the men are, practically speaking, the only ones involved fully and vocally in all discussions leading up to administrative decision making as well. Within Exclusive groups in particular, matters up for debate may be discussed at special meetings attended solely by adult males, called, in some groups "Brothers meetings."

As to the reason behind women covering their heads in some groups, 1 Corinthians 11:5,6 says:

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

For this reason, some meetings will be characterised by the women wearing head coverings ("loaners" in some places are available at the back, for women who have come without a covering). It is not traditional, however, for Brethren groups to insist that women who are "not covered" be "shorn" or "shaven," despite the wording of 1 Corinthians 11:6. Head coverings typically take the form of a tam, beret, or similar hat which can be more aptly described as a "head topping" rather than as covering the head in any real way. Sisters in Exclusive gatherings quite commonly wear a headscarf or "mantilla" (a lace/doily-like Spanish veil) on their heads. It is a fairly common misconception that Exclusive women characteristically wear a shawl over their heads, though no doubt individual women may at one time or other have resorted to this.

Further, due to the wording of 1 Corinthians 11:3 and some other passages, in regards to family relationships, in many groups, wives are expected to "be in subjection unto their own husband as unto the Lord", husbands are to "love their wives even as Christ loved the Church" and children are to "obey their parents in the Lord" as stated in the Letter to the Ephesians. There is no controversy over the last two phrases, though there may be over the first.

Over recent years the practice in some Open and Closed Brethren assemblies throughout the world has developed to leave questions of head coverings, levels of female participation and responsibility mainly to the discretion of individual people and groups.

Some Brethren of both Open and Exclusive persuasion seek to be completely untouched by changing attitudes within society regarding the role of women. They view the abandonment of the traditionally practised doctrine of "headship" as evidence of an overall apostasy (or moral deterioration) within Christendom, and as leading to disorder and eventual ecclesiastical anarchy.

[edit] Non charismatic

Assembly meetings hold a cessationist view in regards to charismatic gifts. It has been known, however, for individuals to leave an assembly to meet with other Christians who hold charismatic views. Conversely, it has been known for Christians leaving a charismatic circle and meeting up with a brethren assembly after being unconvinced of the reality of the gifts being displayed. It has also been known for an Open meeting to split over charismatic/non charismatic disagreements. Exclusive meetings are firmly aligned to the teachings of John Nelson Darby and his followers and therefore more tied down to a cessationist view.

In the UK, Smith Wigglesworth and W F Burton left Brethren assemblies and became well known pentecostalists. In the 1960s Arthur Wallis [26] and David Lillie personally became convinced of the validity of spiritual gifts and formed in effect a hybrid, Pentecostalised Brethrenism, with what they consider as New Testament styles of church government. Roger Forster[27], the founder of Ichthus Christian Fellowship, and Gerald Coates [28], another eminent leader in the charismatic movement, also originated from the brethren.

Many Christian leaders now outside of the assemblies appear to have benefited from assembly fellowship earlier in their lives.

[edit] Other practices

[edit] Gatherings and meetings

Assemblies might also have weekly meetings which might include: preaching/teaching services, missionary reports, bible studies and prayer meetings. There is frequently a Sunday School for children and youth groups for teens. Although women do not verbally participate in the Breaking of Bread service, in some groups they take part in Sunday School, teach classes, conduct ladies meetings, and are generally very active in "Camp" work.

[edit] Music

During the weekly breaking of bread service, hymns are traditionally sung unaccompanied by any musical instrument, though some assemblies may have instrumental accompaniment. In some assemblies, hymns sung during the other types of meeting are accompanied by piano or electronic organ, though this practice varies from place to place. Other musical instruments are used at some assemblies. Some assemblies blend traditional hymns with contemporary praise & worship music accompanied by bands. One of the unifying features in each of the different branches of the Brethren is a common hymnbook. The first collection used among the united assemblies was "Hymns for the Poor of the Flock", 1838 and again 1840. Another such hymnbook, used by exclusive brethren (Tunbridge-Wells and Ames) dates back to 1856 is called, Hymns for the Little Flock, the first edition of which was compiled by G. V. Wigram a revision was made in 1881 by J N Darby. Also widely used among open brethren are "Believers Hymnbook", "Hymns of Light and Love" "Echoes of Grace" and "Hymns of Worship and Remembrance", sometimes known simply as "the black book".

[edit] Influence

The influence of the Plymouth Brethren upon evangelical Christianity exceeds their relatively small numerical proportion. The movement today has many congregations around the world.

A number of doctrines that are now widely held within evangelical circles were first introduced by the Brethren or were promoted and propagated by the Brethren. In no particular order these include [29]:

  • pre-tribulational rapture
  • dispensationalism
  • priesthood of all believers
  • difference between the Church and Israel
  • lack of a clergy/laity division

Christian Missions in Many Lands (CMML) in the United States, Missionary Service Committee (MSC) in Canada and Echoes of Service in the United Kingdom, serve as support agencies for Brethren missionaries, helping with logistics and material support. These agencies help to equip and support those sent from local churches. Hudson Taylor, the founder of the China Inland Mission, kept strong ties with the Open Brethren, even though he was raised a Methodist and later a member of a Baptist Church. The concept of 'Faith Missions' can be traced back through Hudson Taylor to the example of the early Brethren missionary, Anthony Norris Groves.

J. N. Darby, one of the original members and perhaps the most well known of the movement, wrote over fifty books including a translation of the New Testament and is often credited with the development of the theology of dispensationalism.

Many leaders of the contemporary evangelical movement came from Brethren backgrounds. These include Geoff Tunnicliffe, CEO of the World Evangelical Alliance; the late British scholar F.F. Bruce; Brian McLaren of the Emerging Church movement; 1950s Auca missionary martyrs Ed McCully, Jim Elliot, Peter Fleming, and Roger Youderian; Walter Liefeld, NT professor at Trinity Evangelical Divinity School; Jim Wallis, American Christian activist and founder of Sojourners Magazine; and the late preacher Dr. Harry A. Ironside who wrote the Historical Sketch of the Brethren Movement. Radio personality Garrison Keillor was raised among the Plymouth Brethren, whom he sometimes refers to as the 'sanctified brethren' in his News from Lake Wobegon monologues.Peter Maiden,the current leader of Operation Mobilization, also came from the brethren. [30]

Since 2004, the separatist Raven-Taylor-Hales Exclusive Brethren have become politically active. Formerly, they embraced non-involvement 'in the things of the world' because they are 'citizens of heaven'. These heterodox Taylor Exclusive Brethren have been responsible for the production and distribution of political literature in Australian, United States, Swedish, Canadian and New Zealand national elections.[31] For more details, see Exclusive Brethren. These Taylor Brethren are atypical of other streams of Plymouth Brethren which distance themselves from the Taylorites. Many mainstream assemblies discourage political involvement, sometimes to the extent of not voting in democratic elections [32]. A criticism could be levelled that the movement, with its upper class roots, lacks compassion for the plight of the underprivileged. For example, it was left to William Wilberforce and other politically active Christians to work towards the abolishment of slavery in the 19th Century. However, this can be viewed as unfair criticism when reflecting on the light of George Müller's ministry caring for homeless orphans and also on some of the sacrifices of its missionaries such as Anthony Norris Groves. It is more reasonable to state that the brethren are more concerned with the spiritual rather than the physical condition, but where physical help is given, it is tended to be done directly and not through secular organisations.

[edit] Notable members

[edit] Film portrayal

The Exclusive Hales branch of the Plymouth Brethren are portrayed in the film Son of Rambow as trying to restrict the creativity and freedom of the film's main character. The Plymouth Brethren also feature in the book Oscar and Lucinda by [Peter Carey], and in the film adaptation. Oscar is raised by a strict Plymouth Brethren father, and rebels by becoming an Anglican priest.

[edit] Notes and references

  1. ^ Ekoinonia
  2. ^ H.G.Mackay. "Assembly Distinctives". Everyday Publications Inc. 1981.
  3. ^ http://pnavce.tripod.com/brethrenhistory/id2.html Schematic Diagram of Brethren History]
  4. ^ William Blair Neatby, A History of the Plymouth Brethren (2nd ed.; London: Hodder and Stoughton, 1902), p. 24
  5. ^ T.C.F. Stunt, "Leonard Strong: The motives and experiences of early missionary work in British Guiana," Christian Brethren Review 34 (1984): 95-105.
  6. ^ plymouthbrethren.org: Strong , Leonard Bio
  7. ^ H.G. Mackay. "Assembly Distinctives". Everyday Publications Inc. 1981.
  8. ^ Chapter 4 'The Emergence of the Plymouth Brethen' in 'A Story of Conflict : The Controversial Relationship between Benjamin Wills Newton and John Nelson Darby' by Jonathan Burnham, Paternoster Press, 2004,ISBN 1-84227-191-1
  9. ^ E.A.Livingstone. "The Concise Oxford Dictionary of the Christian Church". Oxford University Press. 2000.
  10. ^ The History of the Brethren by Napolean Noel p.46
  11. ^ G.Brown. "Whatever Happened to the Brethren?" Partnership, Paternoster Press. 2003.
  12. ^ Which Is Stronger: Law Or Grace?
  13. ^ Harold G. Mackay. "Assembly Distinctives". Everyday Publications Inc. 1981.
  14. ^ http://www.assemblycare.org/library/books/WHTFOUND.pdf
  15. ^ http://www.pembrokebiblechapel.com/pdf/TheBrethrenAndrewMiller.pdf - page 10
  16. ^ What I have Found
  17. ^ Who are the brethren
  18. ^ The Priesthood of All Believers
  19. ^ Elders And Bishops
  20. ^ http://www.blueletterbible.org/cgi-bin/tools/printer-friendly.pl?book=Eph&chapter=4&version=NKJV#11 Eph 4 v 11
  21. ^ Precious Seed
  22. ^ The Mystery Worshipper: Downshire Road Hall, Holywood, County Down, Northern Ireland
  23. ^ http://www.bruederbewegung.de/pdf/embley.pdf
  24. ^ Precious Seed
  25. ^ Defining Religion In American Law
  26. ^ Lausanne World Pulse - House Churches in the United Kingdom
  27. ^ The Spiritual Gifts of the Holy Spirit - Did They Cease When the Apostles Died?
  28. ^ <http://www.christian-witness.org/archives/van1997/gcoates_2.html
  29. ^ Plymouth Brethren FAQ
  30. ^ Who is Peter Maiden? - OM International
  31. ^ Marr, David. "Hidden prophets", Sydney Morning Herald, 2006-07-01. Retrieved on 2006-07-01. 
  32. ^ Precious Seed
  33. ^ Cullen, Pamela V., "A Stranger in Blood: The Case Files on Dr John Bodkin Adams", London, Elliott & Thompson, 2006, ISBN 1-904027-19-9
  34. ^ Sir Robert Anderson and Daniel 9
  35. ^ Dr Thomas John Barnardo: homes, schools and other works
  36. ^ The Septuagint LXX
  37. ^ BBC - Religion & Ethics - Exclusive Brethren: Introduction
  38. ^ The Times, Sept 28 1942 - Carlile's obituary
  39. ^ Brother Indeed - Robert Chapman « Articles & Links
  40. ^ Edward Cronin (1801-?) — Pioneers of homeopathy by T. L. Bradford
  41. ^ The Times, Feb.21 1977 - Crosland's obituary
  42. ^ The Confessions by Aleister Crowley
  43. ^ The Brethren Writers' Hall of Fame
  44. ^ http://www.dnzb.govt.nz
  45. ^ Papers of Philip James Elliot - Collection 277
  46. ^ About Anthony Norris Groves
  47. ^ Dictionary of Canadian Biography Online
  48. ^ John Haigh: The Acid Bath Murderer - Famous Criminal - Homepage - Crime And Investigation Network
  49. ^ Cult Help and Information - Roots of Hendricks' religion traced
  50. ^ http://www.gotell.gracenet.org/m_harry_ironside.htm
  51. ^ Radiocarbon Dating and American Evangelical Christians
  52. ^ A Brief History of the Modern American Creation Movement
  53. ^ emergent-us: Brian McLaren on "Becoming Convergent" - Part 1 of 3
  54. ^ Charles Henry Mackintosh Bio
  55. ^ History
  56. ^ Biography - Thomas Newberry
  57. ^ http://sof.wellington.net.nz/maindonald0501.doc
  58. ^ Mr. Newton and the "Brethren"
  59. ^ The Times, April 23 1962 - Page's obituary
  60. ^ El Predicador Bilingue (The Bilingual Preacher) By John M. DeMarco - Charisma Magazine
  61. ^ Cult Help and Information - Father Ostracised by Sect Axed Family to Death
  62. ^ W.Melville Capper and Douglas Johnson, "Arthur Rendle Short", Inter Varsity, 1954
  63. ^ Behind Closed Doors
  64. ^ http://www.wordsearchbible.com/
  65. ^ Albert Hibbert, "Smith Wiggleworth - The Secret of His Power",ISBN 1 85240 004 8
  66. ^ GV Wigram Bio
  67. ^ My Brethren - History

[edit] Bibliography

  • H. K. Carroll, Religious Forces in the United States (New York, 1912).
  • Adams, Norman - Goodbye, Beloved Brethren. (1972, Impulse Publications Inc) ISBN 0-901311-13-8
  • Coad, F. Roy - A History of the Brethren Movement: Its Origins, Its Worldwide Development and Its Significance for the Present Day. (2001, Regent College Publishing) ISBN 1-57383-183-2
  • Grass, Tim, Gathering to his Name, Carlisle: paternoster, 2006.
  • Ironside, H. A. - Historical Sketch of the Brethren Movement. (1985,Loizeaux Brothers) ISBN 0-87213-344-3
  • Neatby, William Blair - A History of the Plymouth Brethren, (1901); Reprinted by Tentmaker Publications [1] covers the first seventy years of the Brethren movement. Free download site
  • Pickering, Henry, Chief Men Among the Brethren, (1st ed. 1918 London: Pickering & Inglis), Loizeaux Brothers, Inc. Neptune, NJ, 1996, ISBN 0-87213-798-8
  • Smith, Natan Dylan. - Roots, Renewal and the Brethren. (1996, Hope Publishing House) ISBN 0-932727-08-5
  • Strauch, Alexander. - Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership. (1995, Lewis & Roth Publishers) ISBN 0-936083-11-5
  • Stunt, Timothy C. F., From awakening to secession : radical evangelicals in Switzerland and Britain, 1815-35, Edinburgh : T&T Clark, 2000, ISBN 0-567-08719-0
  • Teulon, J.S. - The History and Teaching of The Plymouth Brethren (London, 1883) Free download site
  • Biography of A. N. Groves, by his widow, (Third edition, London, 1869)
  • Biography of Henry Craik, by Taylor, (London, 1866)
  • Dorman, The Close of Twenty-eight Years of Association with J. N. Darby (London, 1866)
  • Henry Groves, Darbyism: Its Rise and Development (London, 1866)

For hostile criticism:

  • J. L. C. Carson, The Heresies of the Plymouth Brethren (London, 1862) Free Download 19mb
  • W. Reid, The Plymouth Brethren Unveiled and Refuted (Second edition, Edinburgh, 1874-76) Free Download 17mb
  • T. Croskery, Plymouth Brethrenism: A Refutation of its Principles and Doctrines (London, 1879)
  • A. Miller, Plymouthism and the Modern Churches (Toronto, 1900)

Other sources of information are writings by B. W. Newton and W. Kelly.

[edit] See also

[edit] External links

There is no single official website that represents the movement as a whole.

[edit] Open Brethren

[edit] Exclusive Brethren

[edit] Brethren Of 1827

  • [2]. An account and ministry of those endeavoring to continue the revival of 1827 apart from the various divisions, maintaining and expressing the "one body" in Christ in strict adherence to Scripture.

[edit] Sites critical of the Exclusive Brethren

[edit] Research libraries