{"id":319,"date":"2020-06-01T00:00:00","date_gmt":"2020-06-01T00:00:00","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/093-harry-tennant-ecclesial-eldership-solving-problems\/"},"modified":"2026-07-17T02:51:29","modified_gmt":"2026-07-17T02:51:29","slug":"093-harry-tennant-ecclesial-eldership-solving-problems","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/093-harry-tennant-ecclesial-eldership-solving-problems\/","title":{"rendered":"093: Harry Tennant – Ecclesial Eldership: Solving Problems"},"content":{"rendered":"

Today we are listening to the fourth class in Harry Tenant’s series on Ecclesial Eldership. This class is titled “Solving Problems” and it was presented in Bucks County, PA in 1987.<\/p>\n

Thank you for listening, God bless, and talk to you next week.<\/p>\n

Send talk suggestions or comments to: GoodChristadelphianTalks@gmail.com<\/a><\/p>\n

For Show Notes, visit our website: Anchor.fm\/GCT<\/a><\/p>\n

Social Media: Facebook<\/a> | Instagram<\/a> | Twitter<\/a><\/p>\n

1
\n00:00:13,200 –> 00:00:15,300
\nWelcome to the good Christian
\ntalks podcast. <\/p>\n

2
\n00:00:15,300 –> 00:00:16,900
\nI’m Levi.
\nAnd I’m Chris. <\/p>\n

3
\n00:00:17,000 –> 00:00:18,700
\nThank you so much for joining us
\nthis week. <\/p>\n

4
\n00:00:19,000 –> 00:00:23,500
\nOn this podcast, we select one
\ntaco week to help each one of <\/p>\n

5
\n00:00:23,500 –> 00:00:26,100
\nus.
\nGet the Bible in our daily news <\/p>\n

6
\n00:00:26,100 –> 00:00:28,600
\nfeed.
\nWe post at the start of each <\/p>\n

7
\n00:00:28,600 –> 00:00:31,500
\nweek for you to listen.
\nWith a short intro beforehand to<\/p>\n

8
\n00:00:31,500 –> 00:00:33,400
\nkind of set the stage for the
\ntalk, you’re about to hear. <\/p>\n

9
\n00:00:33,800 –> 00:00:35,800
\nAnd now let’s hear more about
\nthis week’s talk. <\/p>\n

10
\n00:00:46,300 –> 00:00:51,200
\nToday’s class is called solving
\nproblems by Brother, Harry <\/p>\n

11
\n00:00:51,200 –> 00:00:54,100
\ntenant.
\nIt’s from a series, he did on <\/p>\n

12
\n00:00:54,100 –> 00:00:58,400
\ncalled a collegial leadership.
\nThis is from 1987. <\/p>\n

13
\n00:00:58,400 –> 00:01:01,300
\nAnd he the actually, the
\ninformation for the where the <\/p>\n

14
\n00:01:01,300 –> 00:01:05,099
\ntalk was presented is not on
\nChris laughing talks.com. <\/p>\n

15
\n00:01:05,099 –> 00:01:10,300
\nBut he says right at the end of
\nthis actual class that it’s <\/p>\n

16
\n00:01:10,300 –> 00:01:15,100
\npresented at Bucks, County
\nPennsylvania in 1987 very much <\/p>\n

17
\n00:01:15,100 –> 00:01:18,800
\nenjoyed this series.
\nThis it is a you know he <\/p>\n

18
\n00:01:18,800 –> 00:01:21,500
\naddresses a lot of very
\ninteresting and helpful very <\/p>\n

19
\n00:01:21,500 –> 00:01:23,600
\npractical Intercollegiate, all
\ntopics. <\/p>\n

20
\n00:01:24,700 –> 00:01:29,800
\nI felt this class was kind of
\nhad the most interesting pieces <\/p>\n

21
\n00:01:30,100 –> 00:01:33,800
\nfor us as a closure of members
\nto apply. <\/p>\n

22
\n00:01:34,600 –> 00:01:36,900
\nI think, I don’t know how often
\nChris. <\/p>\n

23
\n00:01:36,900 –> 00:01:39,900
\nI need to use this disclaimer
\nbecause I think all of us, you <\/p>\n

24
\n00:01:39,900 –> 00:01:44,500
\nknow, anyone would feel the same
\nway that I personally just don’t<\/p>\n

25
\n00:01:44,500 –> 00:01:48,000
\nagree with absolutely The thing
\nthat brother Harry tenant says <\/p>\n

26
\n00:01:48,000 –> 00:01:52,100
\nbut in this class, but that’s
\nalso been true for other classes<\/p>\n

27
\n00:01:52,100 –> 00:01:54,000
\nthat we presented.
\nI don’t think you need to agree <\/p>\n

28
\n00:01:54,000 –> 00:01:57,800
\nwith everything that you hear to
\nrecognize it as a as a really <\/p>\n

29
\n00:01:57,800 –> 00:02:02,700
\ngood and useful talk.
\nSo I still think it’s a again, <\/p>\n

30
\n00:02:02,700 –> 00:02:05,700
\nan incredibly helpful study.
\nBut also also just interesting <\/p>\n

31
\n00:02:05,700 –> 00:02:11,600
\nbeing that it is now 33 years
\nold and, you know, it’s kind of <\/p>\n

32
\n00:02:11,608 –> 00:02:16,400
\na snapshot, a little bit of a
\nsnapshot back in time as Some <\/p>\n

33
\n00:02:16,400 –> 00:02:21,700
\nrecommendations he makes are
\njust outdated but it’s a again, <\/p>\n

34
\n00:02:21,700 –> 00:02:23,600
\nreally, excellent talk, I’m
\nreally excited to share it. <\/p>\n

35
\n00:02:24,700 –> 00:02:28,100
\nPlease reach out to us.
\nAs you as you all have continued<\/p>\n

36
\n00:02:28,100 –> 00:02:30,100
\nto do.
\nSo providing I’m toxic stations <\/p>\n

37
\n00:02:30,100 –> 00:02:33,600
\nfor us to use for the show.
\nAnd thank you so much for <\/p>\n

38
\n00:02:33,600 –> 00:02:36,300
\nlistening.
\nHere is solving problems by her <\/p>\n

39
\n00:02:36,300 –> 00:02:39,200
\ntenant.
\nOn the subject of ecclesial, <\/p>\n

40
\n00:02:39,200 –> 00:02:41,800
\neldership, taking heed to all
\nthe flock. <\/p>\n

41
\n00:02:45,200 –> 00:02:47,400
\nWe are pleased to have our
\nbrother Harry tenant of the <\/p>\n

42
\n00:02:47,400 –> 00:02:49,800
\nWatford England.
\nEcclesia address us. <\/p>\n

43
\n00:02:49,800 –> 00:02:55,400
\nNow in this fourth session which
\nis entitled dealing with <\/p>\n

44
\n00:02:55,400 –> 00:03:04,700
\nproblems, brother tenant.
\nThis time in a study date. <\/p>\n

45
\n00:03:04,800 –> 00:03:07,400
\nMy dear brother or sisters
\nbrethren. <\/p>\n

46
\n00:03:12,100 –> 00:03:16,800
\nAt least some of us were awake.
\nWe discovered that our powers of<\/p>\n

47
\n00:03:16,808 –> 00:03:19,600
\nconcentration of greatly
\ndiminished and that we listen to<\/p>\n

48
\n00:03:19,600 –> 00:03:21,600
\nwhat we want to listen to.
\nAnd the rest goes over our <\/p>\n

49
\n00:03:21,600 –> 00:03:25,200
\nheads.
\nHowever, the last session that <\/p>\n

50
\n00:03:25,200 –> 00:03:29,300
\nyou’ve had together in
\ndiscussing problems, has in <\/p>\n

51
\n00:03:29,300 –> 00:03:32,500
\nfact, been a perfect
\nillustration of working as a <\/p>\n

52
\n00:03:32,500 –> 00:03:36,200
\nteam rather than seeking, to
\nsolve a problem as one <\/p>\n

53
\n00:03:36,200 –> 00:03:38,500
\nindividual, I read through all
\nof those. <\/p>\n

54
\n00:03:39,700 –> 00:03:43,200
\nProblem cases.
\nI’m not sure he’s thought of <\/p>\n

55
\n00:03:43,200 –> 00:03:46,700
\nwhat I would do as an individual
\nand I was surprised at the <\/p>\n

56
\n00:03:47,000 –> 00:03:50,500
\nextent to which the teams
\ntogether had. <\/p>\n

57
\n00:03:50,500 –> 00:03:54,300
\nIn fact, produce a range of
\nthought and sometimes of <\/p>\n

58
\n00:03:54,300 –> 00:03:57,300
\noptions.
\nAll of which were both <\/p>\n

59
\n00:03:57,300 –> 00:03:59,400
\nstimulating and I believe
\nhelpful. <\/p>\n

60
\n00:04:01,600 –> 00:04:08,000
\nLet us take then simple.
\nExtremely simple things which <\/p>\n

61
\n00:04:08,000 –> 00:04:12,400
\nhelp us to distance ourselves
\nfrom the problem in order that <\/p>\n

62
\n00:04:12,400 –> 00:04:17,000
\nwe might look at it?
\nThe first thing is to remember <\/p>\n

63
\n00:04:17,899 –> 00:04:22,900
\nthat the Lord Jesus Christ is in
\ncharge of the occasions. <\/p>\n

64
\n00:04:26,600 –> 00:04:30,500
\nIn other words, our problem is
\nhis problem. <\/p>\n

65
\n00:04:32,700 –> 00:04:35,500
\nThis helps tremendously in
\nsinging to solving. <\/p>\n

66
\n00:04:37,500 –> 00:04:40,200
\nI remember living our own
\noccasion, we had a problem that <\/p>\n

67
\n00:04:40,200 –> 00:04:42,500
\nwas what it seemed that they
\nwould be. <\/p>\n

68
\n00:04:44,700 –> 00:04:47,100
\nSuch trouble in seeking to solve
\nit. <\/p>\n

69
\n00:04:47,100 –> 00:04:49,200
\nThat we wrestled with it for a
\nlong time. <\/p>\n

70
\n00:04:49,600 –> 00:04:54,300
\nIn my own mind, I did not arrive
\nat that kind of contentment that<\/p>\n

71
\n00:04:54,300 –> 00:05:01,400
\nhelps to deal with a matter that
\nstabilizing satisfaction until I<\/p>\n

72
\n00:05:01,400 –> 00:05:05,300
\nhad actually gone in prayer and
\nsaid Lord this is your problem. <\/p>\n

73
\n00:05:09,600 –> 00:05:13,700
\nWho is seeking to Soul?
\nI’m thinking his Blessing, so <\/p>\n

74
\n00:05:13,700 –> 00:05:17,300
\nit’s good to remember just stand
\nback and remember that before <\/p>\n

75
\n00:05:17,300 –> 00:05:20,800
\never, the problem arose, the
\nLord knew it was going to arise.<\/p>\n

76
\n00:05:21,900 –> 00:05:26,000
\nAnd therefore, he has made
\nprovision amongst his faithful. <\/p>\n

77
\n00:05:27,300 –> 00:05:30,400
\nThat they will be able to cope
\nwith that. <\/p>\n

78
\n00:05:30,500 –> 00:05:35,100
\nWe just happened.
\nWe are not tried above that that<\/p>\n

79
\n00:05:35,100 –> 00:05:39,900
\nwe are able to bear and
\ntherefore the Lord God, the Lord<\/p>\n

80
\n00:05:39,900 –> 00:05:44,800
\nJesus Christ.
\nThe angels are at work that we <\/p>\n

81
\n00:05:44,800 –> 00:05:48,600
\nmight be able to deal with those
\nthings that arrive inside the <\/p>\n

82
\n00:05:48,600 –> 00:05:51,600
\noccasion.
\nThe next thing is, and this is, <\/p>\n

83
\n00:05:51,600 –> 00:05:54,100
\nthis too, is just distancing
\noneself. <\/p>\n

84
\n00:05:54,500 –> 00:05:57,400
\nWe are a Christian delphian
\noccasion. <\/p>\n

85
\n00:05:58,300 –> 00:06:01,800
\nIt is not open to us to provide
\nother options than those. <\/p>\n

86
\n00:06:02,500 –> 00:06:05,500
\nOur community.
\nIn other words, we are moving <\/p>\n

87
\n00:06:05,500 –> 00:06:09,200
\nwithin our community, but all
\nkinds of ways of solving <\/p>\n

88
\n00:06:09,200 –> 00:06:11,500
\nproblems, like marriage
\ncounselors will tell. <\/p>\n

89
\n00:06:13,000 –> 00:06:15,100
\nCouples.
\nHow to solve their problem? <\/p>\n

90
\n00:06:15,600 –> 00:06:18,500
\nThey may say were the best thing
\nyou can do is in fact to go your<\/p>\n

91
\n00:06:18,500 –> 00:06:22,700
\nSeparate Ways.
\nOr one of the counselors may say<\/p>\n

92
\n00:06:22,800 –> 00:06:25,800
\nto 11 people confidentially.
\nI think the best thing you can <\/p>\n

93
\n00:06:25,800 –> 00:06:29,200
\ndo is to leave her.
\nNow, these are not options that <\/p>\n

94
\n00:06:29,200 –> 00:06:32,400
\nare open to us.
\nBecause we have to solve our <\/p>\n

95
\n00:06:32,400 –> 00:06:34,300
\nproblems within the context of
\nscripture. <\/p>\n

96
\n00:06:34,500 –> 00:06:36,200
\nWhat would the Lord Jesus
\nChrist? <\/p>\n

97
\n00:06:36,200 –> 00:06:42,200
\nSay as Brother, David Jennings
\nsaid, When he was reporting on <\/p>\n

98
\n00:06:42,200 –> 00:06:45,800
\nwhat his group and done.
\nSo, those are two things. <\/p>\n

99
\n00:06:46,300 –> 00:06:50,300
\nThe third thing is this what you
\nhave discovered, what we all <\/p>\n

100
\n00:06:50,300 –> 00:06:55,900
\ndiscover is that it is easier to
\nsolve a problem together than to<\/p>\n

101
\n00:06:55,900 –> 00:07:02,100
\ntry to solve it alone.
\nThat those heads together in the<\/p>\n

102
\n00:07:02,100 –> 00:07:06,400
\ngroup, although they didn’t go
\nwork at the same speed or all <\/p>\n

103
\n00:07:06,400 –> 00:07:09,700
\nperceive the problem from the
\nsame angle on this impossible, <\/p>\n

104
\n00:07:09,700 –> 00:07:12,600
\nto do that to proceed.
\nEverything from the same angle. <\/p>\n

105
\n00:07:13,600 –> 00:07:16,300
\nAlthough that happened, what
\nhappened in the end was that <\/p>\n

106
\n00:07:16,300 –> 00:07:20,600
\nthey were contributions that
\nproved helpful and I’m sure <\/p>\n

107
\n00:07:20,600 –> 00:07:23,600
\nthough I was not present in any
\none of the group’s. <\/p>\n

108
\n00:07:23,600 –> 00:07:27,200
\nI am sure that those Solutions
\ndid not come from one individual<\/p>\n

109
\n00:07:27,200 –> 00:07:31,500
\nin any group.
\nWhat happened while I was it as <\/p>\n

110
\n00:07:31,500 –> 00:07:35,100
\nthey discussion started to flow
\nand someone made a suggestion, <\/p>\n

111
\n00:07:35,100 –> 00:07:38,700
\nthen somebody said are well.
\nNow in that case, in other <\/p>\n

112
\n00:07:38,700 –> 00:07:43,000
\nwords, what happens is we have
\ncombined Fellowship sinking. <\/p>\n

113
\n00:07:43,900 –> 00:07:46,900
\nNow they were all theoretical
\nproblems and therefore we became<\/p>\n

114
\n00:07:46,900 –> 00:07:50,600
\ninvolved in them.
\nAs are you find on any kind, of <\/p>\n

115
\n00:07:50,600 –> 00:07:53,600
\ncourse, that people go to, they
\nalways become involved in the <\/p>\n

116
\n00:07:53,600 –> 00:07:56,600
\nactual thing that is given to
\nthem, but the thing that is <\/p>\n

117
\n00:07:56,600 –> 00:07:58,200
\ngiven to them is not the
\nproblem. <\/p>\n

118
\n00:07:59,900 –> 00:08:02,300
\nThat isn’t the problem.
\nThe problem is, how to deal with<\/p>\n

119
\n00:08:02,300 –> 00:08:05,200
\nproblems.
\nAnd these were just illustrators<\/p>\n

120
\n00:08:05,200 –> 00:08:08,000
\nof how to do it so we haven’t
\ngot to go home. <\/p>\n

121
\n00:08:08,000 –> 00:08:09,200
\nAnd so what on Earth would I do
\nwith that? <\/p>\n

122
\n00:08:09,200 –> 00:08:13,600
\nThirty thousand dollar mortgage,
\nthen how would I solve that? <\/p>\n

123
\n00:08:14,500 –> 00:08:19,600
\nBecause that problem doesn’t
\nexist we have been site into <\/p>\n

124
\n00:08:19,600 –> 00:08:23,800
\nthinking it does and it was good
\nthat that was that was useful <\/p>\n

125
\n00:08:23,800 –> 00:08:27,900
\nand all of us went straight in
\nand had a look at each of those <\/p>\n

126
\n00:08:27,900 –> 00:08:31,600
\nthings as a real problem but
\nthey were only imaginary <\/p>\n

127
\n00:08:31,600 –> 00:08:36,700
\nproblems or I suppose there was
\na touch of truth that somebody <\/p>\n

128
\n00:08:36,700 –> 00:08:38,400
\nsaid I had we had something like
\nthat. <\/p>\n

129
\n00:08:38,400 –> 00:08:41,299
\nI remember in our Ecclesia and
\nit from another occasion <\/p>\n

130
\n00:08:41,299 –> 00:08:45,300
\nsomething like it. well, they
\nranged over if you noticed the <\/p>\n

131
\n00:08:45,300 –> 00:08:49,800
\nproblems that have to do with
\nRelationships within the <\/p>\n

132
\n00:08:49,800 –> 00:08:54,500
\nEcclesia relationships between,
\nand among decreases <\/p>\n

133
\n00:08:55,800 –> 00:08:59,700
\nrelationships between husband
\nand wife relationships with the <\/p>\n

134
\n00:08:59,700 –> 00:09:05,900
\nworld.
\nThey were not so far as I can <\/p>\n

135
\n00:09:05,900 –> 00:09:09,600
\nremember.
\nSpecifically, except in the case<\/p>\n

136
\n00:09:09,600 –> 00:09:12,000
\nof the Ecclesia that decided
\nthat it would not withdraw from <\/p>\n

137
\n00:09:12,000 –> 00:09:18,300
\nanybody under any circumstances.
\nThere were not many instances in<\/p>\n

138
\n00:09:18,300 –> 00:09:21,000
\nthose questions of something
\nthat was completely off the <\/p>\n

139
\n00:09:21,000 –> 00:09:25,900
\nrails doctrinally, there were
\nhints of those things but that <\/p>\n

140
\n00:09:25,900 –> 00:09:29,700
\nthose didn’t feature
\nprominently, they do not feature<\/p>\n

141
\n00:09:29,800 –> 00:09:34,200
\nso prominently these days as
\nthey used to because we are <\/p>\n

142
\n00:09:34,200 –> 00:09:40,300
\ncaught up in this terrible in
\nVortex of our world. <\/p>\n

143
\n00:09:40,300 –> 00:09:44,700
\nIt’s sucking us down into all
\nkinds of moral problems within <\/p>\n

144
\n00:09:44,700 –> 00:09:50,400
\nthe occasion.
\nHere are the four headings I use<\/p>\n

145
\n00:09:50,600 –> 00:09:53,700
\nin order to have a look at a
\nproblem. <\/p>\n

146
\n00:09:56,400 –> 00:10:00,600
\nAnd the best thing always is to
\nhave a piece of paper in order <\/p>\n

147
\n00:10:00,600 –> 00:10:04,800
\nto set it down.
\nI was very interested and it’s <\/p>\n

148
\n00:10:04,800 –> 00:10:08,600
\ntotally American.
\nI was very interested. <\/p>\n

149
\n00:10:08,600 –> 00:10:11,900
\nI doubt whether there was any
\none of those four boards that <\/p>\n

150
\n00:10:11,900 –> 00:10:16,400
\never suggested a letter, That’s
\nprobably because your personal <\/p>\n

151
\n00:10:16,400 –> 00:10:20,300
\nsystem isn’t totally reliable.
\nAnd if you’re sending it to <\/p>\n

152
\n00:10:20,300 –> 00:10:27,000
\nCanada, it’s worse still.
\nAll right, but Americans don’t <\/p>\n

153
\n00:10:27,000 –> 00:10:30,600
\nwrite letters.
\nIt’s out of the phone or the <\/p>\n

154
\n00:10:30,600 –> 00:10:35,400
\nmodem or the Telex but very
\nrarely writing letters. <\/p>\n

155
\n00:10:35,600 –> 00:10:39,300
\nThe advantage of writing letters
\nis you’ve got to set down your <\/p>\n

156
\n00:10:39,300 –> 00:10:44,200
\nideas and that clarifies them.
\nThat clarifies the map helps to <\/p>\n

157
\n00:10:44,200 –> 00:10:47,000
\nfocus the mind if I can’t say it
\non paper. <\/p>\n

158
\n00:10:47,000 –> 00:10:50,400
\nI don’t understand it.
\nI might have all kinds of <\/p>\n

159
\n00:10:50,400 –> 00:10:53,400
\nfeelings about it and I can’t
\nsay it on paper, in some way. <\/p>\n

160
\n00:10:53,500 –> 00:10:56,600
\nI don’t understand it.
\nIt’s any problems down. <\/p>\n

161
\n00:10:56,600 –> 00:10:59,500
\nI get a piece of paper and draw
\na line down the middle and do <\/p>\n

162
\n00:10:59,500 –> 00:11:03,400
\nthe pros, and the cons this for
\nthat against, and keep on going <\/p>\n

163
\n00:11:03,400 –> 00:11:05,000
\ndown it.
\nBut here are the four headings <\/p>\n

164
\n00:11:05,000 –> 00:11:11,500
\nthat I have.
\nWhat am I trying to do about <\/p>\n

165
\n00:11:11,500 –> 00:11:14,200
\nthis problem?
\nIn other words, what is my <\/p>\n

166
\n00:11:14,200 –> 00:11:17,000
\nobjective?
\nNot the immediate objective <\/p>\n

167
\n00:11:17,000 –> 00:11:19,600
\nabout the 30,000 thing?
\nWhat am I trying to do with the <\/p>\n

168
\n00:11:19,600 –> 00:11:21,900
\nperson’s concern?
\nThat was the real problem. <\/p>\n

169
\n00:11:22,200 –> 00:11:25,700
\nThe problem wasn’t the money.
\nThat person has several partners<\/p>\n

170
\n00:11:25,700 –> 00:11:29,700
\nbecause somebody had created a
\ndeadline and it had an urgency <\/p>\n

171
\n00:11:29,700 –> 00:11:31,500
\nabout it but that wasn’t the
\nproblem. <\/p>\n

172
\n00:11:32,100 –> 00:11:34,100
\nThe problem was how inverted
\nthese people get into this <\/p>\n

173
\n00:11:34,100 –> 00:11:37,300
\ncondition.
\nNow why aren’t they in contact <\/p>\n

174
\n00:11:37,300 –> 00:11:41,100
\nwith our occasion more than they
\nhave been recently? <\/p>\n

175
\n00:11:41,100 –> 00:11:44,300
\nThat was the basic problem so on
\nneeds to know what is the real <\/p>\n

176
\n00:11:44,300 –> 00:11:47,800
\nproblem?
\nWhat am I trying to do about the<\/p>\n

177
\n00:11:47,800 –> 00:11:54,800
\nproblem?
\nSecondly, what do I need to know<\/p>\n

178
\n00:11:55,800 –> 00:11:59,300
\nin order to do what I want to
\ndo? <\/p>\n

179
\n00:12:02,700 –> 00:12:10,000
\nSadly, how am I going to do?
\nWhat I want to do, what is my <\/p>\n

180
\n00:12:10,000 –> 00:12:12,100
\nplan?
\nWhat is, what is the way of <\/p>\n

181
\n00:12:12,100 –> 00:12:17,300
\napproach to it?
\nunfortunately, how do I <\/p>\n

182
\n00:12:17,300 –> 00:12:24,200
\nimplement it and when And
\nfifthly. <\/p>\n

183
\n00:12:26,400 –> 00:12:30,100
\nReview it.
\nGo back, over it later on and <\/p>\n

184
\n00:12:30,100 –> 00:12:33,000
\nhave a look at it.
\nAnd see whether in fact, we did <\/p>\n

185
\n00:12:33,000 –> 00:12:35,000
\nthe right thing in doing what we
\ndid. <\/p>\n

186
\n00:12:36,700 –> 00:12:40,900
\nSo those are just standard kinds
\nof approaches in problem <\/p>\n

187
\n00:12:40,900 –> 00:12:43,900
\nsolving, I find them helpful
\nbecause when after all they’re <\/p>\n

188
\n00:12:43,900 –> 00:12:47,700
\njust common sense but it’s good
\nto set them down because you <\/p>\n

189
\n00:12:47,700 –> 00:12:50,800
\nsometimes find yourself jumping
\nto how to do it before. <\/p>\n

190
\n00:12:50,800 –> 00:12:54,400
\nYou know what it is you’re
\ntrying to do or have I got the <\/p>\n

191
\n00:12:54,400 –> 00:12:59,700
\ninformation or when And the
\ncrisscrossing of these things, <\/p>\n

192
\n00:12:59,700 –> 00:13:05,100
\nonly confuses if you care to get
\nthis little book is out. <\/p>\n

193
\n00:13:06,200 –> 00:13:12,200
\nOf y’all binder.
\nYou may find it helpful. <\/p>\n

194
\n00:13:12,600 –> 00:13:14,900
\nThis is taking heed to the
\noccasion of God. <\/p>\n

195
\n00:13:18,700 –> 00:13:26,000
\nOn page 60.
\nYou’ll see that they’re there <\/p>\n

196
\n00:13:26,000 –> 00:13:31,400
\nare set out eight items.
\nAs a practical method of <\/p>\n

197
\n00:13:31,400 –> 00:13:34,300
\napproaching the problem is it
\ndoesn’t claim to be the only <\/p>\n

198
\n00:13:34,300 –> 00:13:37,100
\nmethod.
\nThis happens to be a talk that I<\/p>\n

199
\n00:13:37,100 –> 00:13:42,000
\ngave so I can use it freely, it
\ndoesn’t claim to be the only <\/p>\n

200
\n00:13:42,000 –> 00:13:46,500
\nmethod it claims to be a method.
\nNow goes through it and check <\/p>\n

201
\n00:13:46,600 –> 00:13:50,800
\nwhether when you tackle your
\nproblem in the group, You <\/p>\n

202
\n00:13:50,800 –> 00:13:57,500
\napplied any or all of these?
\nI’ve never extra ones real. <\/p>\n

203
\n00:13:57,500 –> 00:14:00,900
\nWell, there was a better one
\nthat we could have had on these <\/p>\n

204
\n00:14:00,900 –> 00:14:02,700
\neight or in addition to the
\nrelief. <\/p>\n

205
\n00:14:02,700 –> 00:14:07,700
\nSo keep it and use it.
\nSo the first one was and you saw<\/p>\n

206
\n00:14:07,700 –> 00:14:16,400
\nthe groups all trying to do this
\nascertain, all of the facts we <\/p>\n

207
\n00:14:16,400 –> 00:14:18,700
\ndidn’t find a groups taking the
\nnext part. <\/p>\n

208
\n00:14:21,000 –> 00:14:25,000
\nAnd assess their relative
\nimportance. <\/p>\n

209
\n00:14:25,600 –> 00:14:30,300
\nNot all things are as important
\nas the others. <\/p>\n

210
\n00:14:30,400 –> 00:14:32,400
\nThere are things that you can
\nsay what we can. <\/p>\n

211
\n00:14:32,400 –> 00:14:35,700
\nWe can set that on one side
\nsometimes in solving a problem. <\/p>\n

212
\n00:14:35,700 –> 00:14:39,700
\nWe try to solve all of it.
\nAs a matter of fact, sometimes <\/p>\n

213
\n00:14:39,700 –> 00:14:42,500
\nthere are parts that we can
\nleave and say we’ll come back to<\/p>\n

214
\n00:14:42,500 –> 00:14:50,500
\nthat later on.
\nSecond pursue patiently <\/p>\n

215
\n00:14:51,300 –> 00:14:56,200
\nthoroughly and firmly the
\nscriptural procedure. <\/p>\n

216
\n00:14:57,100 –> 00:15:00,400
\nDesigned to remove the problem
\nin the right manner. <\/p>\n

217
\n00:15:05,700 –> 00:15:09,800
\nThe groups that what I remember
\ndid that they had people who <\/p>\n

218
\n00:15:09,800 –> 00:15:12,600
\nwere going to look at the
\nscriptures, it’s good to have it<\/p>\n

219
\n00:15:12,600 –> 00:15:15,800
\nhigh on the list.
\nIn fact, in a group of five <\/p>\n

220
\n00:15:15,800 –> 00:15:19,300
\narranging Brethren, it is good,
\nthat one can have to, to do the <\/p>\n

221
\n00:15:19,300 –> 00:15:22,600
\nfact-finding on the case and to,
\nto have a look at it, from a <\/p>\n

222
\n00:15:22,600 –> 00:15:25,500
\nstructural point of view
\nPuritan, scripture what the <\/p>\n

223
\n00:15:25,500 –> 00:15:29,600
\nscriptures say about this.
\nAnd those who are using the <\/p>\n

224
\n00:15:29,600 –> 00:15:33,800
\nscripture, then not finding
\ntheir thinking tinged with the <\/p>\n

225
\n00:15:33,800 –> 00:15:35,500
\nactual problem.
\nThey’re looking at what <\/p>\n

226
\n00:15:35,500 –> 00:15:38,900
\nscripture says and those are
\ndoing the fact-finding are not <\/p>\n

227
\n00:15:38,900 –> 00:15:42,000
\nhaving to confuse themselves at
\nthat time by saying, well, the <\/p>\n

228
\n00:15:42,008 –> 00:15:45,700
\nscriptures said these things and
\nthese facts, won’t matter. <\/p>\n

229
\n00:15:45,700 –> 00:15:51,100
\nFind out all of the facts, they
\ndo matter sometimes within a <\/p>\n

230
\n00:15:51,100 –> 00:15:55,600
\nproblem effect emerges later on,
\nwhich is the whole answer to the<\/p>\n

231
\n00:15:55,600 –> 00:15:57,400
\nproblem and it wasn’t there at
\nthe beginning. <\/p>\n

232
\n00:15:58,300 –> 00:16:03,700
\nIt was not there at the
\nbeginning. you may find, for <\/p>\n

233
\n00:16:03,700 –> 00:16:07,800
\nexample, somebody who has
\nSuffered abuse when they were a <\/p>\n

234
\n00:16:07,800 –> 00:16:11,600
\nchild.
\nThey may not be willing ever to <\/p>\n

235
\n00:16:11,600 –> 00:16:15,200
\ntalk about that until they find
\nthemselves coming to the end of <\/p>\n

236
\n00:16:15,200 –> 00:16:18,000
\nthe line.
\nNow, you may have been trying to<\/p>\n

237
\n00:16:18,008 –> 00:16:20,500
\nsolve the problem by all kinds
\nof other methods when you <\/p>\n

238
\n00:16:20,500 –> 00:16:25,100
\nsuddenly discover that, there’s
\na lurking fear, a sense of <\/p>\n

239
\n00:16:25,100 –> 00:16:29,200
\ndegradation.
\nA sense of contamination, a <\/p>\n

240
\n00:16:29,200 –> 00:16:32,100
\nsense of wanting to keep away
\nfrom other people that the <\/p>\n

241
\n00:16:32,100 –> 00:16:36,900
\nperson may have just because of
\nthat, kind of fact. <\/p>\n

242
\n00:16:37,100 –> 00:16:40,900
\nSo pursue patiently on that
\nmeans very careful. <\/p>\n

243
\n00:16:40,900 –> 00:16:44,600
\nTalking with the people
\nconcerned, not assuming any <\/p>\n

244
\n00:16:44,600 –> 00:16:48,300
\nAuthority or assuming that we
\nknow the answers, nor even <\/p>\n

245
\n00:16:48,300 –> 00:16:50,100
\nassuming we know what the
\nproblem is. <\/p>\n

246
\n00:16:51,200 –> 00:16:53,600
\nA husband and wife were
\ninvolved, it is good to hear <\/p>\n

247
\n00:16:53,600 –> 00:16:58,600
\nboth of them talking.
\nEach of them talking Do it <\/p>\n

248
\n00:16:58,600 –> 00:17:01,200
\ntogether, if possible.
\nBut when going through it, say, <\/p>\n

249
\n00:17:03,100 –> 00:17:07,099
\nThat’s how you see it better.
\nIs it Jim’s give them. <\/p>\n

250
\n00:17:07,099 –> 00:17:10,900
\nThey, well then she says, well,
\nthat’s not not quite how I see <\/p>\n

251
\n00:17:10,900 –> 00:17:14,099
\nit because there’s the children.
\nAnd then you begin to see that, <\/p>\n

252
\n00:17:14,099 –> 00:17:18,400
\nthere’s another angle on the
\nproblem, but just pursue slowly <\/p>\n

253
\n00:17:18,400 –> 00:17:21,800
\nand can do it.
\nPeople case seen you in dealing <\/p>\n

254
\n00:17:21,800 –> 00:17:27,900
\nwith the problem.
\nA problem has arrived, most <\/p>\n

255
\n00:17:27,900 –> 00:17:31,400
\nthings, most dates that we fix
\nour artificial. <\/p>\n

256
\n00:17:32,700 –> 00:17:34,400
\nThey’re just things that are in
\nour own mind. <\/p>\n

257
\n00:17:34,400 –> 00:17:36,400
\nWe must get this cleared as
\nquickly as possible. <\/p>\n

258
\n00:17:36,900 –> 00:17:40,300
\nNow, to many Brethren sisters
\nclearing a problem as quickly as<\/p>\n

259
\n00:17:40,300 –> 00:17:43,000
\npossible is opening the
\noccasional door and sweeping it <\/p>\n

260
\n00:17:43,000 –> 00:17:46,000
\nout.
\nI no longer have the problem. <\/p>\n

261
\n00:17:47,800 –> 00:17:49,700
\nWe have got rid of the person
\nconcerned. <\/p>\n

262
\n00:17:51,000 –> 00:17:55,600
\nThe problem is still there.
\nThat person concerned is outside<\/p>\n

263
\n00:17:55,600 –> 00:17:57,300
\nthe occasion, and that’s a
\nproblem. <\/p>\n

264
\n00:17:59,400 –> 00:18:02,200
\nWe lost a sheep and it wasn’t
\nours either. <\/p>\n

265
\n00:18:04,200 –> 00:18:09,300
\nWe try to account for it.
\nWe have to account for our <\/p>\n

266
\n00:18:09,300 –> 00:18:13,100
\nsheep.
\nBefore the Lord God that’s the <\/p>\n

267
\n00:18:13,100 –> 00:18:19,400
\nnature of the work of eldership
\nof being an arranging brother in<\/p>\n

268
\n00:18:19,408 –> 00:18:22,000
\nthe fact that we’ve got the
\nperson outside may keep the <\/p>\n

269
\n00:18:22,000 –> 00:18:27,600
\nmeeting room clean but it need
\nnot be the right answer. <\/p>\n

270
\n00:18:29,000 –> 00:18:31,900
\nIt sometimes is the answer.
\nWe have to go through that <\/p>\n

271
\n00:18:31,900 –> 00:18:35,800
\nprocess.
\nSo, avoid being rushed. <\/p>\n

272
\n00:18:37,200 –> 00:18:40,400
\nWe had a major problem in our
\nEcclesia in Watford, a number of<\/p>\n

273
\n00:18:40,400 –> 00:18:43,400
\nyears ago, that Disturbed the
\nBrotherhood all over the world. <\/p>\n

274
\n00:18:46,300 –> 00:18:49,500
\nand consequently, there were
\narticles published in magazines,<\/p>\n

275
\n00:18:49,500 –> 00:18:54,400
\nand All kinds of letters
\nreceived by the arranging <\/p>\n

276
\n00:18:54,400 –> 00:18:57,100
\nBrethren, all kinds of letters.
\nIf you don’t deal with this, <\/p>\n

277
\n00:18:57,100 –> 00:18:59,800
\nthen why, well, how is it that
\nyou’re not having this problem <\/p>\n

278
\n00:18:59,800 –> 00:19:01,300
\nright away?
\nIt’s pretty clear, isn’t it? <\/p>\n

279
\n00:19:01,300 –> 00:19:03,700
\nThis is what this is what should
\nbe done and he should not be. <\/p>\n

280
\n00:19:03,700 –> 00:19:07,400
\nThey’re all breaking bread with
\nyou and all the letters come in <\/p>\n

281
\n00:19:07,400 –> 00:19:10,800
\nand everybody outside in another
\noccasion sees it. <\/p>\n

282
\n00:19:10,800 –> 00:19:13,800
\nSo simply the problem is simple,
\nit’s like bringing up other <\/p>\n

283
\n00:19:13,800 –> 00:19:17,600
\npeople’s children.
\nThere is no problem with other <\/p>\n

284
\n00:19:17,600 –> 00:19:22,600
\npeople’s children.
\nIt took us two years to deal <\/p>\n

285
\n00:19:22,600 –> 00:19:26,900
\nwith that problem.
\nAnd we refuse to be hasty. <\/p>\n

286
\n00:19:28,600 –> 00:19:30,300
\nWe finally withdrew from the
\nbrother. <\/p>\n

287
\n00:19:32,100 –> 00:19:35,500
\nBut there was nothing that the
\nbrother could say all his family<\/p>\n

288
\n00:19:35,500 –> 00:19:38,600
\ncould say.
\nAll that we could ever reproach <\/p>\n

289
\n00:19:38,600 –> 00:19:43,300
\nourselves with.
\nIt was able to then at some <\/p>\n

290
\n00:19:43,300 –> 00:19:47,200
\nfuture time to be brought up and
\nsaid you failed in that respect.<\/p>\n

291
\n00:19:47,200 –> 00:19:51,200
\nWe may have failed, but it was
\nnot, it was not through, not <\/p>\n

292
\n00:19:51,200 –> 00:19:54,800
\nhandling the whole on.
\nThe problem, we had to write to <\/p>\n

293
\n00:19:54,800 –> 00:19:57,600
\nall these people who get
\nwriting, assuring them, it would<\/p>\n

294
\n00:19:57,600 –> 00:19:59,700
\nbe me with the problem and they
\ndo not believe you. <\/p>\n

295
\n00:20:02,300 –> 00:20:04,400
\nWe do community of Facebook.
\nWe don’t believe one another. <\/p>\n

296
\n00:20:05,600 –> 00:20:08,700
\nVery interesting and we’re
\nactually, we weren’t spending <\/p>\n

297
\n00:20:09,100 –> 00:20:11,900
\nevery week.
\nWe were spending, I would say, <\/p>\n

298
\n00:20:12,000 –> 00:20:16,600
\n10 hours a week.
\nDealing with this matter, it was<\/p>\n

299
\n00:20:16,600 –> 00:20:20,400
\na complex matter.
\nThey thought it was all about <\/p>\n

300
\n00:20:20,400 –> 00:20:23,700
\nevolution.
\nThat’s that’s what other people <\/p>\n

301
\n00:20:23,700 –> 00:20:25,800
\nsaid it’s Eeveelution.
\nAnd we don’t believe any Rouge <\/p>\n

302
\n00:20:25,800 –> 00:20:29,700
\nwould live in creation even if
\nshould never enter into our <\/p>\n

303
\n00:20:29,700 –> 00:20:31,500
\nconsideration because it wasn’t
\nthe problem. <\/p>\n

304
\n00:20:32,400 –> 00:20:36,300
\nThe problem was the atonement.
\nThat was a problem. <\/p>\n

305
\n00:20:36,300 –> 00:20:38,600
\nWe had to solve, but it had to
\nbe sold. <\/p>\n

306
\n00:20:38,600 –> 00:20:42,000
\nAnd so, we took time, we pursued
\npatiently, thoroughly and <\/p>\n

307
\n00:20:42,000 –> 00:20:45,400
\nfirmly, and we did a lot of it
\nby writing. <\/p>\n

308
\n00:20:46,700 –> 00:20:50,300
\nThey can absolutely sure that
\nwhat we were saying, was crystal<\/p>\n

309
\n00:20:50,300 –> 00:20:56,100
\nclear to the person concerned.
\nDo not assume that when you <\/p>\n

310
\n00:20:56,100 –> 00:20:58,700
\nspeak to him, he hears what you
\nsay. <\/p>\n

311
\n00:21:01,200 –> 00:21:03,400
\nYou said it and you know what
\nyou mean. <\/p>\n

312
\n00:21:03,900 –> 00:21:08,000
\nHe heard it.
\nHe may have another meaning and <\/p>\n

313
\n00:21:08,000 –> 00:21:13,900
\ntherefore a letter helps to make
\nthings clear. and what is more a<\/p>\n

314
\n00:21:13,908 –> 00:21:17,400
\nletter on file is something that
\nall the arranging Brethren have <\/p>\n

315
\n00:21:18,800 –> 00:21:22,700
\nand one can look back at and
\nsay, oh, but we did say this and<\/p>\n

316
\n00:21:22,700 –> 00:21:26,200
\nit is surprising in dealing with
\nthe problem how we forget the <\/p>\n

317
\n00:21:26,200 –> 00:21:31,300
\nstages through which, we’ve been
\nSo, careful notes and prayer the<\/p>\n

318
\n00:21:31,300 –> 00:21:35,000
\nwhole way.
\nSo items 3 avoid being rushed <\/p>\n

319
\n00:21:35,000 –> 00:21:38,300
\nwhilst at the same time making
\nsure the problem does not spread<\/p>\n

320
\n00:21:40,100 –> 00:21:42,100
\nI’m sorry.
\nThis is a doctrinal problem <\/p>\n

321
\n00:21:43,100 –> 00:21:44,500
\nwhilst it is being dealt with
\nthen. <\/p>\n

322
\n00:21:44,500 –> 00:21:50,400
\nOne brings the guillotine down.
\nOn the person who may have been <\/p>\n

323
\n00:21:50,400 –> 00:21:54,100
\nspreading false Doctrine and
\nsay, you must not speak in the <\/p>\n

324
\n00:21:54,100 –> 00:21:57,200
\noccasion.
\nThat is a safeguard whilst we <\/p>\n

325
\n00:21:57,200 –> 00:22:00,400
\nexamine this.
\nWe are sure he’s benefit you and<\/p>\n

326
\n00:22:00,400 –> 00:22:04,200
\nit is better for us.
\nWell, that clears the lines. <\/p>\n

327
\n00:22:07,100 –> 00:22:11,900
\nItem 4, where the problem is
\ndeep or complex. <\/p>\n

328
\n00:22:11,900 –> 00:22:16,800
\nIn other words, it’s not a
\nsimple problem that is hard like<\/p>\n

329
\n00:22:18,200 –> 00:22:20,200
\nowning a hundred thousand
\ndollars and there’s no other <\/p>\n

330
\n00:22:20,200 –> 00:22:23,300
\nproblem but just owing a hundred
\nthousand dollars by some <\/p>\n

331
\n00:22:23,500 –> 00:22:26,000
\nmischance.
\nAll right. <\/p>\n

332
\n00:22:27,200 –> 00:22:32,100
\nSomebody who is not insured.
\nSet into the road. <\/p>\n

333
\n00:22:33,800 –> 00:22:37,800
\nAnd causes some kind of accident
\non some other person who is not <\/p>\n

334
\n00:22:37,800 –> 00:22:42,100
\nin a car is injured.
\nAnd we’re finally pursued by <\/p>\n

335
\n00:22:42,100 –> 00:22:46,700
\nlaw.
\nAnd finally, the judge says, all<\/p>\n

336
\n00:22:46,708 –> 00:22:49,900
\nthe jury say this 100 thousand
\ndollars you got to pay. <\/p>\n

337
\n00:22:50,900 –> 00:22:53,900
\nNow that might have only just
\nmean by a freak of accident, but<\/p>\n

338
\n00:22:53,900 –> 00:22:56,900
\nthat’s a simple problem.
\nAlthough it’s a large one in the<\/p>\n

339
\n00:22:56,908 –> 00:22:59,900
\nsense of how much money is
\ninvolved, but when you got a <\/p>\n

340
\n00:22:59,900 –> 00:23:03,200
\ndeep pore complex problem where
\nit’s not easy to get to grips <\/p>\n

341
\n00:23:03,200 –> 00:23:07,600
\nwith it, I’m not all arranging
\nBrethren St at the same level. <\/p>\n

342
\n00:23:09,900 –> 00:23:15,100
\nThen devote special meetings to
\nit with no other business. <\/p>\n

343
\n00:23:17,700 –> 00:23:23,500
\nJust discuss that problem alone.
\nAll right, and the two Brethren <\/p>\n

344
\n00:23:23,500 –> 00:23:26,400
\nthat you asked to have a look at
\nthe problem. <\/p>\n

345
\n00:23:26,500 –> 00:23:31,100
\nLet them talk.
\nTo tell you how it looks, what <\/p>\n

346
\n00:23:31,100 –> 00:23:32,500
\nthey see.
\nAnd then question them. <\/p>\n

347
\n00:23:33,600 –> 00:23:35,200
\nBut what did they say about
\nthis? <\/p>\n

348
\n00:23:35,500 –> 00:23:37,700
\nBut haven’t they got a cousin?
\nYou remember? <\/p>\n

349
\n00:23:38,800 –> 00:23:43,000
\nI’m still on the Wii U, pursue
\nthe questioning, I found that <\/p>\n

350
\n00:23:43,000 –> 00:23:48,300
\nextremely helpful.
\nLook at number five. <\/p>\n

351
\n00:23:50,200 –> 00:23:53,100
\nIn that major problem that we
\nhad, this is how we solved it. <\/p>\n

352
\n00:23:54,500 –> 00:23:59,600
\nEnsure that all members of the
\narranging committee make their <\/p>\n

353
\n00:23:59,600 –> 00:24:05,400
\nviews known, not just the ones
\nwho talk make everybody talk. <\/p>\n

354
\n00:24:06,500 –> 00:24:08,600
\nAnd the way to do it is to
\ncommence the discussion with a <\/p>\n

355
\n00:24:08,600 –> 00:24:14,200
\ndifferent person every time. and
\nthen to work around, and <\/p>\n

356
\n00:24:14,208 –> 00:24:18,900
\neverybody has spoken it was
\nextremely interesting Brethren, <\/p>\n

357
\n00:24:18,900 –> 00:24:23,700
\nand the case that I mentioned We
\ntook a snap vote of the <\/p>\n

358
\n00:24:23,700 –> 00:24:26,300
\narranging Brethren when we
\ncommenced to discuss it. <\/p>\n

359
\n00:24:26,800 –> 00:24:31,300
\nAnd the snap vote was if we were
\nto take action now who would <\/p>\n

360
\n00:24:31,300 –> 00:24:34,700
\nthis fellowship?
\nAnd who would not on the vote <\/p>\n

361
\n00:24:34,700 –> 00:24:42,400
\nwas for for his fellow shipping
\nand 3 for not, We pursue that <\/p>\n

362
\n00:24:42,400 –> 00:24:45,500
\ncase.
\nWe came to the end of our period<\/p>\n

363
\n00:24:45,500 –> 00:24:47,700
\nof time.
\nWe took our final decision. <\/p>\n

364
\n00:24:48,900 –> 00:24:51,300
\nAnd it was 74,
\ndisfellowshipping. <\/p>\n

365
\n00:24:52,900 –> 00:24:55,800
\nThat was a great process.
\nIt was a marvelous education. <\/p>\n

366
\n00:24:58,000 –> 00:25:03,900
\nAnd the best friend of the
\nperson concerned was amongst the<\/p>\n

367
\n00:25:03,900 –> 00:25:07,500
\nseven.
\nThat took some doing. <\/p>\n

368
\n00:25:08,700 –> 00:25:11,700
\nBut it proved that, It produced
\nunity and the unity was produced<\/p>\n

369
\n00:25:11,700 –> 00:25:16,000
\nby going through number five.
\nEvery time we started with those<\/p>\n

370
\n00:25:16,500 –> 00:25:19,800
\nwith somebody different but even
\nthose Brethren who normally <\/p>\n

371
\n00:25:20,200 –> 00:25:23,400
\ndidn’t string, a lot of words
\ntogether, once they saw the <\/p>\n

372
\n00:25:23,400 –> 00:25:26,400
\nprocess came in and spoke, and
\nit was good. <\/p>\n

373
\n00:25:28,300 –> 00:25:31,000
\nSix, you have to keep the
\noccasion, informed. <\/p>\n

374
\n00:25:31,400 –> 00:25:37,800
\nNow that can be by the recording
\nof the arranging Brethren’s, <\/p>\n

375
\n00:25:38,000 –> 00:25:42,500
\nmeetings and putting in the
\nminutes that which is, it is <\/p>\n

376
\n00:25:42,500 –> 00:25:45,600
\nessential to put in and having
\nthose red at the quarterly <\/p>\n

377
\n00:25:45,600 –> 00:25:48,100
\nbusiness meeting.
\nAnd so, the occlusion is <\/p>\n

378
\n00:25:48,100 –> 00:25:51,100
\ninformed and what is workin?
\nCall the arranging Brethren to <\/p>\n

379
\n00:25:51,108 –> 00:25:56,500
\ntask.
\nIf need be It may be necessary <\/p>\n

380
\n00:25:56,500 –> 00:26:02,100
\nin some cases.
\nFor example, the 30,000 dollar <\/p>\n

381
\n00:26:02,100 –> 00:26:05,000
\nWang.
\nIt may have been necessary the <\/p>\n

382
\n00:26:05,000 –> 00:26:06,400
\nfollowing somebody to say
\nsomething. <\/p>\n

383
\n00:26:09,100 –> 00:26:11,300
\nThe piece you may have heard
\nthat there is a pretty <\/p>\n

384
\n00:26:11,300 –> 00:26:14,700
\nconsiderable financial problem
\nin connection with brother and <\/p>\n

385
\n00:26:14,700 –> 00:26:18,400
\nsister so and so we would like
\nto assure the Ecclesia that the <\/p>\n

386
\n00:26:18,400 –> 00:26:21,800
\nranging Brethren are already
\nexamining this matter. <\/p>\n

387
\n00:26:23,000 –> 00:26:25,500
\nThat helps because it means that
\nthe Ecclesia can pray about it <\/p>\n

388
\n00:26:25,500 –> 00:26:29,500
\nas well.
\nBut the same time you haven’t <\/p>\n

389
\n00:26:29,500 –> 00:26:32,600
\ngot to breach confidentiality
\nhave you? <\/p>\n

390
\n00:26:34,500 –> 00:26:38,900
\nThat all confidential pieces of
\ninformation that come out of <\/p>\n

391
\n00:26:38,900 –> 00:26:42,200
\ncomplex cases that we do not
\nrepeat to the occasion. <\/p>\n

392
\n00:26:45,300 –> 00:26:47,700
\nNow, you may think that
\neverything should be laid before<\/p>\n

393
\n00:26:47,700 –> 00:26:52,500
\nthe occasion, every single item.
\nThere are certain items rather <\/p>\n

394
\n00:26:52,500 –> 00:26:55,000
\nand that would want, one should
\nnot lay. <\/p>\n

395
\n00:26:56,300 –> 00:26:59,800
\nSometimes the information is so
\nintimate and painful. <\/p>\n

396
\n00:27:00,800 –> 00:27:06,100
\nBut even to get that information
\nfrom the person voluntarily from<\/p>\n

397
\n00:27:06,100 –> 00:27:09,300
\nthe per person is such a
\ntraumatic experience. <\/p>\n

398
\n00:27:10,500 –> 00:27:14,900
\nThen to make everybody else
\naware of it and to talk about it<\/p>\n

399
\n00:27:15,400 –> 00:27:18,500
\nand to trade it freely would be
\na disaster. <\/p>\n

400
\n00:27:18,600 –> 00:27:20,400
\nSo one has to be careful with
\nthe information. <\/p>\n

401
\n00:27:23,200 –> 00:27:31,400
\nLook at items 7.
\nKeep in touch with those who are<\/p>\n

402
\n00:27:31,400 –> 00:27:35,100
\nthe cause of the problem.
\nIn other words, don’t treat them<\/p>\n

403
\n00:27:35,100 –> 00:27:40,600
\nas though they are.
\nA long way away from us in some <\/p>\n

404
\n00:27:40,600 –> 00:27:45,400
\nrespect or other the treat them
\nas being Brethren and sisters, <\/p>\n

405
\n00:27:46,000 –> 00:27:47,700
\nwho are still in fellowship with
\nus. <\/p>\n

406
\n00:27:48,500 –> 00:27:49,900
\nAlthough we have a problem with
\nthem. <\/p>\n

407
\n00:27:49,900 –> 00:27:52,300
\nWe are dealing patiently and
\nsympathetically with them. <\/p>\n

408
\n00:27:54,800 –> 00:27:57,400
\nI’m not.
\nThat is one that sometimes not <\/p>\n

409
\n00:27:57,400 –> 00:28:01,000
\ndone.
\nThe people need reassurance, and<\/p>\n

410
\n00:28:01,000 –> 00:28:03,500
\nthen finally laying the results
\nbefore the occasion. <\/p>\n

411
\n00:28:03,700 –> 00:28:06,100
\nIn our particular case, we laid
\nit before the occasion in <\/p>\n

412
\n00:28:06,100 –> 00:28:09,600
\nwriting at the end.
\nSo, the occasion was at all, the<\/p>\n

413
\n00:28:09,600 –> 00:28:13,800
\nEcclesia able to have in writing
\nbefore the actual meeting they <\/p>\n

414
\n00:28:13,800 –> 00:28:17,800
\nwere able to have in writing all
\nthe necessary details of the <\/p>\n

415
\n00:28:17,800 –> 00:28:21,500
\ncase.
\nAnd as I say, we had to withdraw<\/p>\n

416
\n00:28:21,500 –> 00:28:25,500
\nin there.
\nNow, there’s a very Zone. <\/p>\n

417
\n00:28:26,800 –> 00:28:30,800
\nA system that can be used.
\nIt’s worthwhile keeping that <\/p>\n

418
\n00:28:30,800 –> 00:28:33,300
\nnear at hand when you’ve got a
\nproblem just to make sure that <\/p>\n

419
\n00:28:33,300 –> 00:28:37,100
\nthere isn’t one of them that
\nslipping through the net, for <\/p>\n

420
\n00:28:37,100 –> 00:28:40,800
\nexample, item, seven or items
\nsix. <\/p>\n

421
\n00:28:40,800 –> 00:28:43,800
\nThose are easy things we get.
\nSo involved in dealing with it <\/p>\n

422
\n00:28:43,800 –> 00:28:45,700
\nthat we forget other people are
\nin darkness. <\/p>\n

423
\n00:28:47,300 –> 00:28:50,300
\nAnd we’ve got to prevent the
\nspread of the problem in some <\/p>\n

424
\n00:28:50,300 –> 00:28:52,300
\nway or another within our
\noccasion. <\/p>\n

425
\n00:28:53,100 –> 00:28:56,700
\nArranging president will be
\naccused of not doing anything of<\/p>\n

426
\n00:28:56,700 –> 00:29:00,100
\ndealing unsympathetically.
\nAnd so on, that is standard <\/p>\n

427
\n00:29:00,100 –> 00:29:03,400
\nreaction from people who are
\nconcerned, we have to have broad<\/p>\n

428
\n00:29:03,400 –> 00:29:07,100
\nenough backs to carry that.
\nToday is just saying, you know, <\/p>\n

429
\n00:29:07,100 –> 00:29:09,500
\ngetting angry and say, oh, we’re
\ndoing all we can about this <\/p>\n

430
\n00:29:09,500 –> 00:29:11,400
\nproblem.
\nThen you stand, criticizing us <\/p>\n

431
\n00:29:11,600 –> 00:29:13,500
\nwhat happens Brethren, get
\nconcerned. <\/p>\n

432
\n00:29:13,900 –> 00:29:16,900
\nAnd we just have to take what
\nthey lay upon. <\/p>\n

433
\n00:29:17,200 –> 00:29:20,400
\nBecause that is part of looking
\nafter the flock. <\/p>\n

434
\n00:29:21,500 –> 00:29:23,800
\nAnd as the Lord himself we’ve
\nmisunderstood. <\/p>\n

435
\n00:29:24,400 –> 00:29:29,100
\nSo, as his servants, we are
\nsocially misunderstood from time<\/p>\n

436
\n00:29:29,100 –> 00:29:35,600
\nto time.
\nNext item and this is not so <\/p>\n

437
\n00:29:35,600 –> 00:29:39,200
\nclear in this country as it
\nmight be in other parts of the <\/p>\n

438
\n00:29:39,200 –> 00:29:43,900
\nworld.
\nOccasional autonomy and that’s <\/p>\n

439
\n00:29:43,900 –> 00:29:47,600
\nyou notice is mentioned here but
\nyou need to worry about reading <\/p>\n

440
\n00:29:47,600 –> 00:29:52,200
\nthose parts in this booklet,
\necclesial autonomy. <\/p>\n

441
\n00:29:54,500 –> 00:29:57,000
\nAnd our relationship with other
\noccasions. <\/p>\n

442
\n00:29:57,200 –> 00:30:00,600
\nNow, he’s an autonomy.
\nIs that every occasion decides <\/p>\n

443
\n00:30:00,600 –> 00:30:04,400
\nfor itself?
\nThat’s what occasional autonomy <\/p>\n

444
\n00:30:04,400 –> 00:30:07,800
\nmeans and all of us are glad
\nthat we do that. <\/p>\n

445
\n00:30:08,800 –> 00:30:12,400
\nAt the same time, we have to
\nremember that we are deciding as<\/p>\n

446
\n00:30:12,400 –> 00:30:17,300
\na christadelphians Ecclesia.
\nSo, our neighboring occasions, <\/p>\n

447
\n00:30:17,300 –> 00:30:22,300
\nexpect us to make a decision as
\na christadelphians, occasi not <\/p>\n

448
\n00:30:22,300 –> 00:30:25,700
\nas something that is, you know,
\nplucked out of the air, which is<\/p>\n

449
\n00:30:25,700 –> 00:30:29,100
\ntotally unscriptural unscrew our
\non christadelphians. <\/p>\n

450
\n00:30:29,200 –> 00:30:30,500
\nAnd say, well, we’ve got the
\nsolution. <\/p>\n

451
\n00:30:30,500 –> 00:30:33,600
\nThis is it.
\nWhat we have to do is to produce<\/p>\n

452
\n00:30:33,700 –> 00:30:37,100
\na solution that is compatible
\nwith. <\/p>\n

453
\n00:30:39,100 –> 00:30:42,500
\nWhat we are as a community so we
\nhave to keep other people in <\/p>\n

454
\n00:30:42,500 –> 00:30:46,700
\nmind even though the problem may
\nonly be our problem, it may not <\/p>\n

455
\n00:30:46,700 –> 00:30:50,200
\nhave any ramifications at all.
\nNo repercussions on other <\/p>\n

456
\n00:30:50,200 –> 00:30:53,600
\noccasions.
\nUntil of course, one member from<\/p>\n

457
\n00:30:53,600 –> 00:30:55,500
\nour Ecclesia moves to another
\noccasion. <\/p>\n

458
\n00:30:56,700 –> 00:30:58,900
\nAnd then we have to send a
\nletter of commendation, do we <\/p>\n

459
\n00:30:58,900 –> 00:31:01,500
\nnot?
\nThat’s the standard drill. <\/p>\n

460
\n00:31:01,500 –> 00:31:05,300
\nIt’s the right drill and when we
\nsend a letter of commendation <\/p>\n

461
\n00:31:05,300 –> 00:31:09,100
\nfrom our Ecclesia to the other
\nEcclesia that letter of <\/p>\n

462
\n00:31:09,100 –> 00:31:11,600
\ncommendation, should mean what
\nit says. <\/p>\n

463
\n00:31:13,200 –> 00:31:18,500
\nThat we are currently on.
\nTransferring to you. <\/p>\n

464
\n00:31:20,600 –> 00:31:26,000
\nOur brother Richard Bradley who
\nis in good standing with our <\/p>\n

465
\n00:31:26,000 –> 00:31:31,300
\noccasion and we shall greatly
\nmiss his fellowship and service.<\/p>\n

466
\n00:31:32,100 –> 00:31:38,000
\nWe trust that he will be happy
\nin his new occasion and that you<\/p>\n

467
\n00:31:38,000 –> 00:31:42,400
\nwill find him.
\nA similarly, a good brother. <\/p>\n

468
\n00:31:43,500 –> 00:31:48,300
\nNow that letter is clear to the
\noccasion that receives it when, <\/p>\n

469
\n00:31:48,300 –> 00:31:53,400
\nwhen the brother arrives, When
\nthe letter arrives. then <\/p>\n

470
\n00:31:53,800 –> 00:31:56,000
\nrecording brother could say,
\nwell, glad to meet you Brother, <\/p>\n

471
\n00:31:56,000 –> 00:32:00,300
\nRichard I’ve heard from your
\noccasion and I’m sure you’re <\/p>\n

472
\n00:32:00,300 –> 00:32:04,500
\ngoing to be happy here.
\nWhat we do with all transfers in<\/p>\n

473
\n00:32:04,500 –> 00:32:05,800
\nour occasion.
\nDon’t know what you’re doing, <\/p>\n

474
\n00:32:05,800 –> 00:32:08,200
\nyours.
\nEvery transfer is considered <\/p>\n

475
\n00:32:08,200 –> 00:32:11,200
\nfirst by the arranging Brethren
\nbefore it is accepted. <\/p>\n

476
\n00:32:12,800 –> 00:32:16,100
\nWe have a look at the letter.
\nIt’s a letter is not clear. <\/p>\n

477
\n00:32:17,200 –> 00:32:20,500
\nThen we right back.
\nAs we do, by the way in <\/p>\n

478
\n00:32:20,500 –> 00:32:24,600
\nconnection with appeals and it
\nis one of these one of these <\/p>\n

479
\n00:32:25,100 –> 00:32:28,700
\ngroups thought that perhaps they
\nmight need to appeal either <\/p>\n

480
\n00:32:28,700 –> 00:32:32,100
\nCountrywide or perhaps
\ninternationally for money. <\/p>\n

481
\n00:32:32,300 –> 00:32:34,600
\nIf the letter we received
\ndoesn’t make sense. <\/p>\n

482
\n00:32:34,600 –> 00:32:38,100
\nWe write back and say we do not
\nunderstand your letter. <\/p>\n

483
\n00:32:39,300 –> 00:32:43,100
\nYou’re asking for 45,000 dollars
\nbut you do not say what you’re <\/p>\n

484
\n00:32:43,100 –> 00:32:48,200
\nonly closure is contributing
\nwhat you have already done and <\/p>\n

485
\n00:32:48,200 –> 00:32:53,900
\nso we always make inquiry, we
\nrespond very well to every every<\/p>\n

486
\n00:32:54,500 –> 00:32:58,000
\noccasion appeal worldwide.
\nBut there’s not one of them that<\/p>\n

487
\n00:32:58,000 –> 00:33:01,200
\nwe don’t examine thoroughly
\nbecause we are custodians of the<\/p>\n

488
\n00:33:01,200 –> 00:33:03,400
\noccasional money so they’ll
\nmoney. <\/p>\n

489
\n00:33:05,600 –> 00:33:07,700
\nEveryone to send 200 dollars
\nsomewhere. <\/p>\n

490
\n00:33:08,100 –> 00:33:10,600
\nWell, you send it personally.
\nThat’s how you feel about it, <\/p>\n

491
\n00:33:10,600 –> 00:33:12,900
\nbut don’t don’t imagine you
\ncould do that freely with the <\/p>\n

492
\n00:33:12,900 –> 00:33:16,300
\noccasions money, if the Ecclesia
\nwould not do that. <\/p>\n

493
\n00:33:16,700 –> 00:33:20,800
\nSo we’ve got to be good stewards
\nof the money that we have. <\/p>\n

494
\n00:33:21,900 –> 00:33:25,400
\nSo in transfers then from one
\nplace to another, that’s how we <\/p>\n

495
\n00:33:25,400 –> 00:33:29,400
\nshould do you sometimes read
\nbehind a letter, you know, we <\/p>\n

496
\n00:33:29,400 –> 00:33:33,300
\nare commending to you.
\nOur sister Wilkinson. <\/p>\n

497
\n00:33:34,100 –> 00:33:36,300
\nAnd what by the time you reach
\nthe second line in the letter, <\/p>\n

498
\n00:33:36,300 –> 00:33:38,500
\nyou know that they are saying to
\nyou. <\/p>\n

499
\n00:33:38,900 –> 00:33:44,900
\nWe are glad she is leaving us
\nand we hope that you can cope <\/p>\n

500
\n00:33:44,900 –> 00:33:49,200
\nwith her you know now that that
\nyou can read it. <\/p>\n

501
\n00:33:49,800 –> 00:33:53,800
\nAll right now that should not be
\nthere was some question in the <\/p>\n

502
\n00:33:53,800 –> 00:33:55,600
\namongst.
\nThose those groups about <\/p>\n

503
\n00:33:55,600 –> 00:34:00,600
\ntransfer from one place to
\nanother The responsibility for <\/p>\n

504
\n00:34:00,600 –> 00:34:04,000
\nthe transferee is the home.
\nEcclesia. <\/p>\n

505
\n00:34:06,500 –> 00:34:09,600
\nBecause that transfer is still
\nthere member until you accept <\/p>\n

506
\n00:34:10,300 –> 00:34:12,800
\nand consequently.
\nThey should deal with whatever <\/p>\n

507
\n00:34:12,800 –> 00:34:17,199
\nlies behind any problem.
\nOnly, it should not be that they<\/p>\n

508
\n00:34:17,199 –> 00:34:19,800
\ntransfer the whole problem out
\nto you a marriage problems. <\/p>\n

509
\n00:34:19,800 –> 00:34:21,199
\nAt one of these was a marriage
\nproblem. <\/p>\n

510
\n00:34:21,600 –> 00:34:25,300
\nThe problem is, there’s if her
\nhusband has left her that <\/p>\n

511
\n00:34:25,300 –> 00:34:28,100
\nsomething that that occlusion
\nshould know all about and be <\/p>\n

512
\n00:34:28,100 –> 00:34:30,500
\nable to set out the
\ncircumstances, not something <\/p>\n

513
\n00:34:30,500 –> 00:34:33,199
\nthat the receiving occasion
\nshould be examining from <\/p>\n

514
\n00:34:33,199 –> 00:34:36,300
\nscratch.
\nFor me, the other Ecclesia that <\/p>\n

515
\n00:34:36,300 –> 00:34:40,500
\nshould be doing that.
\nSo in problems that affect other<\/p>\n

516
\n00:34:40,500 –> 00:34:43,400
\noccasions are occasional
\nautonomy. <\/p>\n

517
\n00:34:43,600 –> 00:34:47,699
\nNow meets with the occasional
\nautonomy of the other Ecclesia <\/p>\n

518
\n00:34:47,699 –> 00:34:51,400
\nthat is suppose.
\nFor example, that Ecclesia, a a <\/p>\n

519
\n00:34:51,600 –> 00:34:57,200
\nhas withdrawn from a brother And
\nin a few months time, the <\/p>\n

520
\n00:34:57,200 –> 00:35:01,900
\nbrother goes to Ecclesia.
\nBe And he says, to one of the <\/p>\n

521
\n00:35:01,908 –> 00:35:04,500
\nBrethren there who happens to be
\none of the arranging Brethren. <\/p>\n

522
\n00:35:04,700 –> 00:35:08,000
\nCould I have a talk with you?
\nThe brother says, well <\/p>\n

523
\n00:35:08,000 –> 00:35:11,300
\ncertainly.
\nLet’s meet for lunch or would <\/p>\n

524
\n00:35:11,300 –> 00:35:13,100
\nyou rather come down to our
\nhouse for dinner? <\/p>\n

525
\n00:35:14,100 –> 00:35:16,000
\nSo he goes around and he spreads
\nout his problem. <\/p>\n

526
\n00:35:17,600 –> 00:35:20,500
\nAnd they arranged your brother
\nhaving heard it says, well that <\/p>\n

527
\n00:35:20,500 –> 00:35:23,500
\nsounds fair enough to me.
\nI’m quite sure that you can be <\/p>\n

528
\n00:35:23,508 –> 00:35:28,000
\nreceived in our occasion.
\nUntil he talks the other <\/p>\n

529
\n00:35:28,000 –> 00:35:29,500
\narranging Brethren the other
\narranging Brethren. <\/p>\n

530
\n00:35:29,500 –> 00:35:33,600
\nSay yes will receive them.
\nNow in actual fact, we’ve met <\/p>\n

531
\n00:35:33,600 –> 00:35:39,800
\nwe’ve dropped a stitch there.
\nA major Stitch We have no right <\/p>\n

532
\n00:35:39,800 –> 00:35:44,700
\nto receive in our occasion.
\nSomebody who is out of <\/p>\n

533
\n00:35:44,700 –> 00:35:49,000
\nfellowship with another occasion
\nuntil such time. <\/p>\n

534
\n00:35:49,200 –> 00:35:51,800
\nAs we have been in contact with
\nthat other occasion. <\/p>\n

535
\n00:35:51,900 –> 00:35:58,300
\nWe are all one occasion.
\nThe brother has been withdrawn <\/p>\n

536
\n00:35:58,300 –> 00:36:02,900
\nfrom 18, a have been withdrawn
\nfrom by an error of judgment, <\/p>\n

537
\n00:36:03,000 –> 00:36:07,200
\nwhich is easy to arrive to arise
\nfrom time to time or it may be <\/p>\n

538
\n00:36:07,200 –> 00:36:09,900
\nthat his circumstances since
\nthen have changed. <\/p>\n

539
\n00:36:11,000 –> 00:36:15,600
\nBut be that as it may, the right
\nthing to do is for this occasion<\/p>\n

540
\n00:36:15,600 –> 00:36:20,400
\nnow to write to his parent
\noccasion, and say that we have <\/p>\n

541
\n00:36:20,600 –> 00:36:24,300
\nbrother be, who was it who come
\nto our meeting and is seeking <\/p>\n

542
\n00:36:24,300 –> 00:36:26,700
\nfellowship with us.
\nSo far as we are able to <\/p>\n

543
\n00:36:26,700 –> 00:36:30,100
\nascertain this brother and then
\ndescribe what we think about <\/p>\n

544
\n00:36:30,100 –> 00:36:33,500
\nhim.
\nHowever he has told us that he <\/p>\n

545
\n00:36:33,600 –> 00:36:37,700
\nused to belong to your Ecclesia
\nand that you had occasion to <\/p>\n

546
\n00:36:37,700 –> 00:36:40,900
\nwithdraw from him.
\nWould you be so kind as to tell <\/p>\n

547
\n00:36:40,900 –> 00:36:45,400
\nus what the circumstances were
\nand whether you would have any <\/p>\n

548
\n00:36:45,400 –> 00:36:47,700
\nobjection?
\nWere we to re-examine this <\/p>\n

549
\n00:36:47,700 –> 00:36:51,400
\nmatter in the light of present
\ncircumstances to our receiving <\/p>\n

550
\n00:36:51,400 –> 00:36:54,000
\nhim in our meeting.
\nSo now both our teachers are <\/p>\n

551
\n00:36:54,000 –> 00:36:59,400
\naware The first occasion writes
\nback and says you better be <\/p>\n

552
\n00:36:59,400 –> 00:37:04,000
\nextremely careful. this is the
\nfalse equation to which he’s <\/p>\n

553
\n00:37:04,000 –> 00:37:08,200
\nbeen and has caused trouble in a
\nhole for occasion. <\/p>\n

554
\n00:37:08,500 –> 00:37:12,200
\nAnd the circumstances as they
\nwere reported to you are not the<\/p>\n

555
\n00:37:12,200 –> 00:37:17,400
\nwhole of the case.
\nNow what we begin to learn then <\/p>\n

556
\n00:37:17,400 –> 00:37:20,900
\nis that the other occasion, had
\na great deal more knowledge <\/p>\n

557
\n00:37:20,900 –> 00:37:24,200
\nabout it than we have in
\nBritain, that would be easy <\/p>\n

558
\n00:37:24,200 –> 00:37:28,400
\nbecause then the arranging
\nBrethren or two from each of the<\/p>\n

559
\n00:37:28,400 –> 00:37:31,600
\noccasions will be able to meet
\ntogether here. <\/p>\n

560
\n00:37:31,600 –> 00:37:34,200
\nYou might have to do it by a
\nconference call because of <\/p>\n

561
\n00:37:34,200 –> 00:37:36,200
\ndistances.
\nBut the right thing to do is to <\/p>\n

562
\n00:37:36,200 –> 00:37:39,500
\nmake absolutely certain that you
\ndon’t get out of step with the <\/p>\n

563
\n00:37:39,500 –> 00:37:42,400
\nfirst occasion, you may arrive
\nat a different decision from <\/p>\n

564
\n00:37:42,400 –> 00:37:47,200
\nthem in the end.
\nThe official guide likes makes <\/p>\n

565
\n00:37:47,600 –> 00:37:51,900
\nprovision for this.
\nYou may arrive at a different <\/p>\n

566
\n00:37:51,900 –> 00:37:55,100
\ndecision.
\nIt may be in the light of some <\/p>\n

567
\n00:37:55,100 –> 00:37:59,900
\nnew facts or it may have been
\nthat you feel that you could <\/p>\n

568
\n00:37:59,900 –> 00:38:05,400
\ncope with this problem and that
\nit is within that which are <\/p>\n

569
\n00:38:05,400 –> 00:38:07,100
\nchristadelphians occasion should
\ndo. <\/p>\n

570
\n00:38:07,100 –> 00:38:09,400
\nThat doesn’t mean that you are
\njudging the other Ecclesia. <\/p>\n

571
\n00:38:09,400 –> 00:38:13,000
\nThey took a decision, their
\nbrethren in all that, they knew <\/p>\n

572
\n00:38:13,100 –> 00:38:16,500
\nat that time in the light of the
\nperson when he was there, <\/p>\n

573
\n00:38:16,500 –> 00:38:19,100
\namongst them when he was that
\nold. <\/p>\n

574
\n00:38:19,800 –> 00:38:23,000
\nI went those events were recent
\nand therefore they took the <\/p>\n

575
\n00:38:23,008 –> 00:38:25,900
\ndecision that they believe to be
\nright, and that’s all they can <\/p>\n

576
\n00:38:25,900 –> 00:38:28,200
\ndo.
\nYou can’t take an infallible <\/p>\n

577
\n00:38:28,200 –> 00:38:32,300
\ndecision They may make a mistake
\non. <\/p>\n

578
\n00:38:32,300 –> 00:38:36,500
\nTherefore there is a certain
\nwisdom that there are other <\/p>\n

579
\n00:38:36,500 –> 00:38:39,900
\noccasions to which a person in
\ndue course, may make some are <\/p>\n

580
\n00:38:39,900 –> 00:38:42,700
\npeeled.
\nThere is a, there is a certain <\/p>\n

581
\n00:38:42,700 –> 00:38:46,000
\nwisdom in that, but the great
\nthing is to make sure that we <\/p>\n

582
\n00:38:46,000 –> 00:38:49,400
\nkeep in contact.
\nAnd that, when we come to our <\/p>\n

583
\n00:38:49,400 –> 00:38:52,600
\nfinal decision that, we’re not
\ngrossly offending the other <\/p>\n

584
\n00:38:52,600 –> 00:38:56,200
\noccasion.
\nNow, in some matters. <\/p>\n

585
\n00:38:57,400 –> 00:38:59,000
\nAnd let me just take two of
\nthem. <\/p>\n

586
\n00:39:00,400 –> 00:39:06,300
\nOne is divorce.
\nAnd remarriage. <\/p>\n

587
\n00:39:08,300 –> 00:39:11,100
\nAnd the other is what the
\npresent kind of discussion. <\/p>\n

588
\n00:39:11,100 –> 00:39:13,400
\nThat’s been going on concerning
\nreunions. <\/p>\n

589
\n00:39:13,400 –> 00:39:17,000
\nNow I’m not going to open out
\nthe reunions subject as a <\/p>\n

590
\n00:39:17,008 –> 00:39:21,700
\nsubject is just the method by
\nwhich one might look at things, <\/p>\n

591
\n00:39:21,700 –> 00:39:27,900
\nfirst of a marriage and divorce.
\nThat is not unanimity of view. <\/p>\n

592
\n00:39:29,100 –> 00:39:33,900
\nOn this subject, there was
\nunanimity of you on this subject<\/p>\n

593
\n00:39:33,900 –> 00:39:37,800
\nat one time.
\nBut that’s a long while ago. <\/p>\n

594
\n00:39:39,500 –> 00:39:44,000
\nAnd the unanimity of you in
\nthose days was for example, that<\/p>\n

595
\n00:39:44,300 –> 00:39:50,100
\nthe accepted Clause did operate,
\nthat was the view of brother <\/p>\n

596
\n00:39:50,100 –> 00:39:55,000
\nThomas brother Roberts.
\nBrother Walker, brother, Carter,<\/p>\n

597
\n00:39:55,000 –> 00:39:59,900
\nbrother nickel.
\nThat was their understanding. <\/p>\n

598
\n00:40:01,300 –> 00:40:04,100
\nAll right.
\nI’m not entering into whether <\/p>\n

599
\n00:40:04,100 –> 00:40:08,200
\nthey were right or wrong.
\nWhat we now know is that there <\/p>\n

600
\n00:40:08,200 –> 00:40:12,500
\nare at least four ways of
\ndealing with divorced people. <\/p>\n

601
\n00:40:14,700 –> 00:40:18,900
\nAnd so there are those for
\nexample, who say we will have no<\/p>\n

602
\n00:40:19,000 –> 00:40:22,700
\ndivorcee of any kind in our
\nmeeting. <\/p>\n

603
\n00:40:24,300 –> 00:40:27,600
\nThat’s The Simple Solution.
\nIt’s not a perfect solution. <\/p>\n

604
\n00:40:27,600 –> 00:40:30,500
\nIt is a simple solution and we
\ndraw a line. <\/p>\n

605
\n00:40:31,000 –> 00:40:34,400
\nEverybody has a problem when it
\ncomes to what do we do about the<\/p>\n

606
\n00:40:34,400 –> 00:40:37,100
\nstranger?
\nWho comes along, who and is <\/p>\n

607
\n00:40:37,200 –> 00:40:40,900
\ndivorce?
\nIs he on this side or that side <\/p>\n

608
\n00:40:40,900 –> 00:40:43,800
\nof the line that we have drawn?
\nHowever, let’s just take it. <\/p>\n

609
\n00:40:43,800 –> 00:40:47,100
\nThat’s one instance, isn’t it?
\nWe will have no divorcee in our <\/p>\n

610
\n00:40:47,100 –> 00:40:51,000
\nmeeting.
\nAt The Other Extreme, there are <\/p>\n

611
\n00:40:51,000 –> 00:40:57,700
\nthose who say we will have any
\ndivorcee in our meeting provided<\/p>\n

612
\n00:40:57,700 –> 00:41:02,800
\nthat we are totally satisfied
\nthat that person has repented of<\/p>\n

613
\n00:41:02,800 –> 00:41:07,500
\nwhat they have done.
\nSo that’s the Other Extreme. <\/p>\n

614
\n00:41:09,100 –> 00:41:14,000
\nThen we have line between those
\nthose who say we will accept the<\/p>\n

615
\n00:41:14,000 –> 00:41:18,100
\nacceptive clause.
\nAnd make provision. <\/p>\n

616
\n00:41:19,300 –> 00:41:23,600
\nFor any who though not being
\nadvised to remarry do. <\/p>\n

617
\n00:41:23,600 –> 00:41:27,500
\nSo in our Ecclesia, let’s just
\ntake those three as of you. <\/p>\n

618
\n00:41:27,500 –> 00:41:29,600
\nSo I could multiply them
\nconsiderably. <\/p>\n

619
\n00:41:29,700 –> 00:41:33,700
\nI know of two, fellowships for
\nexample, one Fellowship says, we<\/p>\n

620
\n00:41:33,700 –> 00:41:36,900
\nwill accept no divorce people in
\nour fellowship, this is outside.<\/p>\n

621
\n00:41:36,900 –> 00:41:42,900
\nOur fellowship.
\nThey try very hard to maintain <\/p>\n

622
\n00:41:42,900 –> 00:41:47,100
\nthat.
\nI don’t believe that their <\/p>\n

623
\n00:41:47,100 –> 00:41:50,200
\nrecord is totally clean.
\nI don’t think anybody’s record <\/p>\n

624
\n00:41:50,200 –> 00:41:53,800
\nis totally clear on this matter
\nbecause it’s dealing with human <\/p>\n

625
\n00:41:53,800 –> 00:41:56,100
\nbeings against the scriptural
\nbackground. <\/p>\n

626
\n00:41:56,100 –> 00:41:58,700
\nThat’s a problem.
\nI know of another fellowship. <\/p>\n

627
\n00:41:58,700 –> 00:42:02,500
\nNot our fellowship that says,
\neverybody who joins our <\/p>\n

628
\n00:42:02,500 –> 00:42:06,000
\nfellowship must accept the
\nexcept clause. <\/p>\n

629
\n00:42:07,000 –> 00:42:10,200
\nSo they’ve solved that problem.
\nSimilarly, by just drawing a <\/p>\n

630
\n00:42:10,207 –> 00:42:12,200
\nline and saying that’s not the
\nline is, that’s what we’re going<\/p>\n

631
\n00:42:12,200 –> 00:42:13,800
\nto follow.
\nNo arguments. <\/p>\n

632
\n00:42:13,800 –> 00:42:16,100
\nIf you don’t want to have this,
\ncome to another fellowship. <\/p>\n

633
\n00:42:16,200 –> 00:42:19,200
\nAnd so that’s each of those to
\ndo in our fellowship. <\/p>\n

634
\n00:42:19,700 –> 00:42:25,700
\nWhat we have done is to allow
\nthe examination of cases, <\/p>\n

635
\n00:42:26,200 –> 00:42:29,200
\nagainst the scriptural
\nbackground, which sometimes <\/p>\n

636
\n00:42:29,200 –> 00:42:31,700
\nproduce different answers.
\nNow, I know there are people who<\/p>\n

637
\n00:42:31,700 –> 00:42:33,700
\nwould like, to have the whole
\nthing cut and dried. <\/p>\n

638
\n00:42:33,900 –> 00:42:35,400
\nThere’s no part of our
\ncommunity. <\/p>\n

639
\n00:42:35,400 –> 00:42:39,000
\nThat’s got it, cut and dry.
\nNo part of our community that <\/p>\n

640
\n00:42:39,000 –> 00:42:42,600
\nhas a cut and dry.
\nAnd I know that from personal <\/p>\n

641
\n00:42:42,600 –> 00:42:46,000
\nexperience.
\nEvery path has its problems <\/p>\n

642
\n00:42:46,000 –> 00:42:48,300
\nbecause it’s a very complex
\nsubject. <\/p>\n

643
\n00:42:49,000 –> 00:42:53,700
\nWhat is open to us?
\nThen in Ecclesia a if a clean G <\/p>\n

644
\n00:42:53,700 –> 00:42:58,800
\nof B does something that we
\nwould not do had the case been <\/p>\n

645
\n00:42:58,800 –> 00:43:01,800
\nour case.
\nWhat do we do? <\/p>\n

646
\n00:43:04,200 –> 00:43:10,000
\nWell, these are options that
\nappear to be open one is we will<\/p>\n

647
\n00:43:10,000 –> 00:43:13,400
\nnot accept anybody from that,
\nEcclesia to break bread with us.<\/p>\n

648
\n00:43:15,700 –> 00:43:18,100
\nThat is not an option within our
\nfellowship. <\/p>\n

649
\n00:43:20,000 –> 00:43:21,900
\nThat is what the dogs
\nFellowship. <\/p>\n

650
\n00:43:21,900 –> 00:43:26,300
\nDo not our option. that is not
\nwhat the central federal, <\/p>\n

651
\n00:43:26,300 –> 00:43:30,700
\nhowever, strongly, we feel, And
\nI haven’t actually said how they<\/p>\n

652
\n00:43:30,700 –> 00:43:33,300
\ndealt with the case or how we
\nwould have dealt with it. <\/p>\n

653
\n00:43:34,700 –> 00:43:39,300
\nThey’ve dealt with it very
\nharshly or they may have dealt <\/p>\n

654
\n00:43:39,300 –> 00:43:42,600
\nwith it sympathetically, which
\neverybody was, we have no option<\/p>\n

655
\n00:43:43,100 –> 00:43:45,300
\nnow to say provided that they
\nhave behaviors of <\/p>\n

656
\n00:43:45,300 –> 00:43:47,700
\nchristadelphians.
\nEcclesia, we have no option to <\/p>\n

657
\n00:43:47,700 –> 00:43:51,000
\nsay concerning them, none of
\nyour people will be acceptable <\/p>\n

658
\n00:43:51,000 –> 00:43:54,100
\nwith us.
\nWe have an option. <\/p>\n

659
\n00:43:56,200 –> 00:44:04,000
\nIt’s not a highly logical option
\nbut it satisfies the minds of <\/p>\n

660
\n00:44:04,000 –> 00:44:07,300
\nsome brother and sisters and
\nthat is to say that that <\/p>\n

661
\n00:44:07,300 –> 00:44:11,900
\ndivorced people that you have
\naccepted, we will not accept in <\/p>\n

662
\n00:44:11,900 –> 00:44:13,800
\nour occasi at the breaking of
\nbread. <\/p>\n

663
\n00:44:14,900 –> 00:44:16,400
\nAnd that is an option that is
\nopen. <\/p>\n

664
\n00:44:18,000 –> 00:44:21,600
\nThe matter of fact, what I would
\nsay to divorce people who are <\/p>\n

665
\n00:44:21,600 –> 00:44:26,000
\naccepted that you do not, go
\ntrafficking yourself around and <\/p>\n

666
\n00:44:26,000 –> 00:44:28,700
\nasking this Ecclesia and that it
\ngives you to accept you. <\/p>\n

667
\n00:44:29,100 –> 00:44:33,500
\nIf your occasion has accepted,
\nyou be satisfied, when don’t go <\/p>\n

668
\n00:44:33,500 –> 00:44:36,000
\nand face the problem and
\neverybody else’s doorstep <\/p>\n

669
\n00:44:36,000 –> 00:44:38,100
\nbecause I don’t think it is
\nright to do that. <\/p>\n

670
\n00:44:40,900 –> 00:44:46,600
\nSimilarly, our problem.
\nIs something that does affect <\/p>\n

671
\n00:44:46,600 –> 00:44:50,200
\nour neighbors.
\nAnd it affects our own Ecclesia.<\/p>\n

672
\n00:44:51,500 –> 00:44:53,700
\nAnd in the subject of divorce,
\nthey have to see what happens to<\/p>\n

673
\n00:44:53,700 –> 00:44:56,000
\nour own occlusion.
\nNot just what happens to the <\/p>\n

674
\n00:44:56,000 –> 00:44:58,400
\npeople concerned.
\nWhat happens to our own <\/p>\n

675
\n00:44:58,400 –> 00:45:02,800
\noccasion, the nature of our
\nEcclesia, as well, as the case <\/p>\n

676
\n00:45:02,800 –> 00:45:04,600
\nitself.
\nSo they need to be looked at <\/p>\n

677
\n00:45:04,600 –> 00:45:11,400
\nwith extreme care, but as you
\ncan see, The hard line of I’ve <\/p>\n

678
\n00:45:11,400 –> 00:45:14,200
\ncut off the whole of that
\nEcclesia is not an option that <\/p>\n

679
\n00:45:14,200 –> 00:45:17,700
\nis open to every exercise.
\nIt, we are not doing what the <\/p>\n

680
\n00:45:17,700 –> 00:45:22,100
\ncentral Fellowship done. when
\nyou move away from that, then <\/p>\n

681
\n00:45:22,100 –> 00:45:26,900
\njust as an illustration to the
\nquestion of the cfu, And how <\/p>\n

682
\n00:45:26,900 –> 00:45:30,800
\nshould we as arranging Brethren
\nhave dealt with that issue. <\/p>\n

683
\n00:45:31,500 –> 00:45:34,400
\nNow it just so happens that I’m
\nnot in this country and so, <\/p>\n

684
\n00:45:35,400 –> 00:45:39,400
\nalthough really I do belong
\nhere, I must say I’ve been here <\/p>\n

685
\n00:45:39,400 –> 00:45:44,500
\nso often I’m I really feel that
\nit’s like being at home. <\/p>\n

686
\n00:45:44,500 –> 00:45:49,000
\nSo you understand how I’ve
\nagonized with you over what you <\/p>\n

687
\n00:45:49,000 –> 00:45:52,200
\nhave been seeking to do, what
\nshould arranging Brethren have <\/p>\n

688
\n00:45:52,200 –> 00:45:55,900
\nsought to do?
\nIn these circumstances. <\/p>\n

689
\n00:45:59,600 –> 00:46:04,100
\nThat are not open to us as
\nindividuals one. <\/p>\n

690
\n00:46:06,500 –> 00:46:11,600
\nThe responsibility for my
\nEcclesia rests with Christ. <\/p>\n

691
\n00:46:13,300 –> 00:46:16,000
\nAnd on Earth was the arranging
\nbrethren. <\/p>\n

692
\n00:46:17,700 –> 00:46:21,400
\nIt does not rest, just with
\nindividual brethren. <\/p>\n

693
\n00:46:23,300 –> 00:46:27,900
\nI believe therefore that in the
\nmatter of the cfu, that all <\/p>\n

694
\n00:46:27,900 –> 00:46:31,900
\nletters that were received
\nshould have been considered by <\/p>\n

695
\n00:46:31,900 –> 00:46:36,400
\nthe arranging brethren But they
\nshould have analyzed them <\/p>\n

696
\n00:46:36,900 –> 00:46:41,600
\nagainst the background of we are
\na Christian Delphine Ecclesia <\/p>\n

697
\n00:46:42,300 –> 00:46:44,800
\nand this is our statement of
\nfaith. <\/p>\n

698
\n00:46:46,200 –> 00:46:50,300
\nAnd do these things, add up to
\nthat statement of faith. <\/p>\n

699
\n00:46:51,500 –> 00:46:53,300
\nAnd we should have made clear,
\nwhat? <\/p>\n

700
\n00:46:53,300 –> 00:46:57,000
\nWe as arranging Brethren felt so
\nthe occasion. <\/p>\n

701
\n00:46:58,500 –> 00:47:03,200
\nNow I feel that that is the
\nleast that we can do, because it<\/p>\n

702
\n00:47:03,200 –> 00:47:06,900
\nso happens that from cfu, we’ve
\nhad letters sent to individual <\/p>\n

703
\n00:47:06,900 –> 00:47:09,800
\npeople.
\nNow there is no scriptural <\/p>\n

704
\n00:47:09,800 –> 00:47:13,200
\nwarrant for writing to
\nindividual people, but there is <\/p>\n

705
\n00:47:13,200 –> 00:47:15,400
\nno way in which we can complain
\nabout that in this country <\/p>\n

706
\n00:47:15,400 –> 00:47:19,200
\nbecause everybody does it.
\nThe standard drill anybody who <\/p>\n

707
\n00:47:19,200 –> 00:47:21,300
\nfeels strongly rights to
\neverybody else. <\/p>\n

708
\n00:47:23,400 –> 00:47:30,000
\nAnd so if we live in a Maverick
\nCountry, then there’s no way in <\/p>\n

709
\n00:47:30,000 –> 00:47:32,700
\nwhich we can complain about
\npeople, is this stems from the <\/p>\n

710
\n00:47:32,707 –> 00:47:34,600
\nAmericans, right to have his own
\ngun. <\/p>\n

711
\n00:47:35,300 –> 00:47:38,500
\nAnd I think that, every, every
\nAmerican brother has his own gun<\/p>\n

712
\n00:47:38,500 –> 00:47:41,600
\nin his own way because he feels
\nthat he’s going to write just to<\/p>\n

713
\n00:47:41,600 –> 00:47:44,800
\nsay his own thing to everybody
\nwhen write to them about it. <\/p>\n

714
\n00:47:44,900 –> 00:47:47,800
\nWell, that’s the nature of
\noccasion life here, I respect <\/p>\n

715
\n00:47:47,800 –> 00:47:50,500
\nit.
\nI just caricatured it slightly <\/p>\n

716
\n00:47:50,500 –> 00:47:53,300
\nthem, but I respected and I love
\nthe brother or sisters here. you<\/p>\n

717
\n00:47:53,300 –> 00:47:58,400
\nknow, but the responsibility for
\nthe individual members of our <\/p>\n

718
\n00:47:58,400 –> 00:48:05,500
\nEcclesia rest with our arranging
\nbrethren There are uninformed <\/p>\n

719
\n00:48:05,500 –> 00:48:09,300
\nBrethren who have been getting
\nthese letters, they don’t know <\/p>\n

720
\n00:48:09,300 –> 00:48:12,800
\nwhere they are.
\nThere’s no way in which they can<\/p>\n

721
\n00:48:12,800 –> 00:48:16,200
\nknow where they are, not only
\nthose that is, but any letter <\/p>\n

722
\n00:48:16,200 –> 00:48:20,000
\nthere is no way.
\nThe same way that you had a <\/p>\n

723
\n00:48:20,008 –> 00:48:24,500
\nletter from the CMP a because we
\nwere asked to say something. <\/p>\n

724
\n00:48:25,000 –> 00:48:30,100
\nNow that letter was sent only
\ntwo occasions wasn’t sent to <\/p>\n

725
\n00:48:30,100 –> 00:48:32,800
\nindividual Brethren.
\nIf the case you cares to put it <\/p>\n

726
\n00:48:32,800 –> 00:48:35,100
\nto individual brother, and
\nthat’s their concern, but the <\/p>\n

727
\n00:48:35,100 –> 00:48:37,900
\nresponsibility lies with a
\nranging Brethren and the <\/p>\n

728
\n00:48:37,900 –> 00:48:41,500
\nresponsibility for the problem
\nlies here in North America, for <\/p>\n

729
\n00:48:41,500 –> 00:48:45,800
\nits solution, not outside. but I
\nfeel that, that as arranging <\/p>\n

730
\n00:48:45,800 –> 00:48:50,500
\nbrethren, we should have carried
\nour responsibility, It was too <\/p>\n

731
\n00:48:50,500 –> 00:48:52,800
\nbig for us.
\nThen in some way, we should have<\/p>\n

732
\n00:48:52,800 –> 00:48:56,100
\nsought to cope with it by a
\nmechanism that would have been <\/p>\n

733
\n00:48:56,100 –> 00:48:58,700
\nacceptable.
\nIt would have been possible. <\/p>\n

734
\n00:48:58,700 –> 00:49:04,900
\nFor example, to have Written to
\nthe old reunions committee and <\/p>\n

735
\n00:49:04,900 –> 00:49:08,100
\nsaid, would you please advise on
\nthis matter for us? <\/p>\n

736
\n00:49:09,500 –> 00:49:11,800
\nThese are options, other words,
\nyou go through it, like you did <\/p>\n

737
\n00:49:11,800 –> 00:49:13,000
\nthis this matter.
\nHere. <\/p>\n

738
\n00:49:13,600 –> 00:49:17,100
\nIt was a perfect case of being
\nable to sit down and write. <\/p>\n

739
\n00:49:18,400 –> 00:49:22,600
\nI did is that it won’t marry
\neventuate? <\/p>\n

740
\n00:49:22,600 –> 00:49:26,600
\nIs that It’s going to be
\ndifficult to. <\/p>\n

741
\n00:49:28,000 –> 00:49:32,700
\nCope with the feelings that are
\nemerged either Pro or Kong this <\/p>\n

742
\n00:49:32,700 –> 00:49:35,700
\nmatter.
\nTo remember in this matter, we <\/p>\n

743
\n00:49:35,700 –> 00:49:38,900
\nare Krista, Delphine Ecclesia,
\nmeet, on a Birmingham, amended <\/p>\n

744
\n00:49:38,900 –> 00:49:42,700
\nstatement of play and it’s only
\non that basis that we can take <\/p>\n

745
\n00:49:42,700 –> 00:49:44,500
\nour decisions.
\nWe have no other basis on which <\/p>\n

746
\n00:49:44,500 –> 00:49:48,700
\nto take a decision that’s how we
\nhave met. <\/p>\n

747
\n00:49:48,800 –> 00:49:52,400
\nYou want to amend that.
\nThen we move out of being a <\/p>\n

748
\n00:49:52,400 –> 00:49:56,900
\nChristian, do Clinic lesion or
\nanother fellowship of Christian <\/p>\n

749
\n00:49:56,900 –> 00:50:00,600
\ndelphine’s.
\nWe might produce I’ve got one or<\/p>\n

750
\n00:50:00,600 –> 00:50:05,900
\ntwo points in the questions on
\nthose issues and brother Paul, I<\/p>\n

751
\n00:50:05,900 –> 00:50:09,000
\nbetter stop there.
\nI think we should, I can go on, <\/p>\n

752
\n00:50:09,900 –> 00:50:12,300
\nwas that helpful?
\nBy the way where those those <\/p>\n

753
\n00:50:12,300 –> 00:50:14,200
\ncomments helpful?
\nThey were direct and they were <\/p>\n

754
\n00:50:14,200 –> 00:50:16,500
\nmeant to be helpful and they
\nwere not judgmental. <\/p>\n

755
\n00:50:16,500 –> 00:50:19,800
\nIn the sense of, I’m aware of
\nwhat you have done, or you have <\/p>\n

756
\n00:50:19,800 –> 00:50:21,300
\ndone.
\nAnd I disagree with it, not that<\/p>\n

757
\n00:50:21,300 –> 00:50:23,100
\nat all.
\nI had a look at it to see. <\/p>\n

758
\n00:50:23,100 –> 00:50:26,300
\nWhat would we do in our Ecclesia
\nin Watford? <\/p>\n

759
\n00:50:26,400 –> 00:50:31,100
\nIf we have these problems and
\nThat’s how we I’m sure it would <\/p>\n

760
\n00:50:31,100 –> 00:50:33,400
\nhave tackled it, we wouldn’t
\nhave been hastened by any money,<\/p>\n

761
\n00:50:34,100 –> 00:50:36,200
\nbut we will Ascend to our own
\nmembers. <\/p>\n

762
\n00:50:36,300 –> 00:50:41,500
\nLook, This matter needs to be
\nexamined, we will seek to <\/p>\n

763
\n00:50:41,500 –> 00:50:44,700
\nexamine it on your behalf.
\nWe will advise you of our <\/p>\n

764
\n00:50:44,700 –> 00:50:48,600
\nfindings that words you keep the
\nEcclesia intact. <\/p>\n

765
\n00:50:49,600 –> 00:50:52,300
\nAnd so it’s not ranging
\nelsewhere to try to find some <\/p>\n

766
\n00:50:52,300 –> 00:50:56,600
\nAnchor Point and that’s
\nextremely helpful because that’s<\/p>\n

767
\n00:50:56,600 –> 00:50:58,500
\nour responsibility, they are
\nsheep. <\/p>\n

768
\n00:50:58,700 –> 00:51:02,100
\nAnd if they’re going to be
\nscattered then, woe betide us <\/p>\n

769
\n00:51:02,100 –> 00:51:05,900
\nbecause there are flock at the
\nmoment and they gather together <\/p>\n

770
\n00:51:06,100 –> 00:51:10,000
\nin the Lord Jesus Christ.
\nAnd We don’t wish to see any of <\/p>\n

771
\n00:51:10,000 –> 00:51:13,600
\nour sheep scattered and that we
\ntry as hard as we can, to hold <\/p>\n

772
\n00:51:13,600 –> 00:51:17,400
\nthem together.
\nWe’re at the end of the fourth, <\/p>\n

773
\n00:51:17,400 –> 00:51:21,000
\ntalk brethren.
\nYou may have absorbed one of <\/p>\n

774
\n00:51:21,000 –> 00:51:25,200
\nthem or part of them, nobody
\nwill absorb all of them. <\/p>\n

775
\n00:51:25,800 –> 00:51:28,500
\nPerhaps, the tapes will be
\nhelpful, but I think the <\/p>\n

776
\n00:51:28,500 –> 00:51:32,200
\nintention of the meeting has
\ncome through that which we’ve <\/p>\n

777
\n00:51:32,200 –> 00:51:36,200
\nall been seeking to do together
\nand the exercise that was <\/p>\n

778
\n00:51:36,200 –> 00:51:39,400
\nperformed together.
\nI think, would pre-eminently be <\/p>\n

779
\n00:51:39,400 –> 00:51:43,700
\nsomething of help because it
\nmade us as individuals apply <\/p>\n

780
\n00:51:43,700 –> 00:51:47,900
\nourselves to a problem in the
\nLord Jesus Christ, which do <\/p>\n

781
\n00:51:47,900 –> 00:51:52,200
\nimaginary Exercised Us in all
\nthe principles of the truth. <\/p>\n

782
\n00:51:53,300 –> 00:51:57,300
\nI met alone, God bless us in.
\nAll that we are seeking to do. <\/p>\n

783
\n00:51:58,700 –> 00:52:03,400
\nand our thanks for those in
\nBucks County, who Arrange this <\/p>\n

784
\n00:52:03,400 –> 00:52:06,500
\nmeeting.
\nWith quite an inspiration to do <\/p>\n

785
\n00:52:06,500 –> 00:52:07,400
\nthat.
\nI think. <\/p>\n

786
\n00:52:08,100 –> 00:52:11,800
\nAnd I’m sure that all of us have
\ntraveled here will feel that <\/p>\n

787
\n00:52:11,800 –> 00:52:16,900
\nit’s been worthwhile.
\nAnd may God grant us safety as <\/p>\n

788
\n00:52:16,900 –> 00:52:18,700
\nwe each travel to our respective
\nhome. <\/p>\n

789
\n00:52:26,900 –> 00:52:29,600
\nThank you for listening to the
\ngood Christophe intox podcast. <\/p>\n

790
\n00:52:30,000 –> 00:52:32,500
\nPlease Subscribe for new
\nepisodes and leave a review and <\/p>\n

791
\n00:52:32,500 –> 00:52:35,500
\napple podcast or whatever
\nservice you are listening from <\/p>\n

792
\n00:52:35,600 –> 00:52:37,900
\nto help people find the show
\nwhen they search for it. <\/p>\n

793
\n00:52:38,600 –> 00:52:41,300
\nIf you enjoyed this talk, share
\nit on social media so other <\/p>\n

794
\n00:52:41,300 –> 00:52:43,700
\npeople can find it to for show
\nnotes and links. <\/p>\n

795
\n00:52:43,800 –> 00:52:47,000
\nThe talk that you just listen to
\nvisit our show page at anchor <\/p>\n

796
\n00:52:47,000 –> 00:52:50,800
\ndot f, m \/ G.
\nCT We want to encourage everyone<\/p>\n

797
\n00:52:50,800 –> 00:52:53,500
\nto share their thoughts from the
\ntalk this week on Facebook or <\/p>\n

798
\n00:52:53,500 –> 00:52:57,200
\nInstagram where we are at.
\nGood christadelphians, talks or <\/p>\n

799
\n00:52:57,200 –> 00:53:02,300
\non Twitter where we are at GCT
\nunderscore podcast if you know <\/p>\n

800
\n00:53:02,300 –> 00:53:05,800
\nof a great talk, we want to know
\nabout it to send a suggestion to<\/p>\n

801
\n00:53:05,800 –> 00:53:09,200
\ngood Christie delphian talks at
\ngmail.com or message us on any <\/p>\n

802
\n00:53:09,200 –> 00:53:12,700
\nof our social media platforms.
\nThank you for listening. <\/p>\n

803
\n00:53:12,900 –> 00:53:14,900
\nGod bless and talk to you next
\nweek.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Today we are listening to the fourth class in Harry Tenant’s series on Ecclesial Eldership. This…<\/p>\n","protected":false},"author":1,"featured_media":413,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/6d15708\/podcast\/play\/14564496\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fproduction%2F2020-4-31%2F78413107-44100-2-334d0d2b71a6e.m4a","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:53:22","filesize":"89.50M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[7],"series":[25],"class_list":["post-319","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season2","series-gct"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2021\/08\/1043826-1538368279370-f9a01192c26a6-scaled.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/02\/1043826-1538368277276-821bad30bed.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/319\/093-harry-tennant-ecclesial-eldership-solving-problems","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/319\/093-harry-tennant-ecclesial-eldership-solving-problems","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/319\/093-harry-tennant-ecclesial-eldership-solving-problems<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-podcast\/id1437292980?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"https:\/\/www.breaker.audio\/good-christadelphian-talks-podcast","label":"Breaker","class":"breaker","icon":"breaker.png"},"castbox":{"key":"castbox","url":"https:\/\/castbox.fm\/channel\/id1440738","label":"CastBox","class":"castbox","icon":"castbox.png"},"google_podcasts":{"key":"google_podcasts","url":"https:\/\/www.google.com\/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy82ZDE1NzA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1437292980\/good-christadelphian-talks-podcast","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/Z7Ad","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"https:\/\/www.podbean.com\/podcast-detail\/xz83n-77022\/Good-Christadelphian-Talks-Podcast","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-podcas-WoAbj4","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/5cQpWNoeONkDYEIhC12wp7","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-podcast","label":"Stitcher","class":"stitcher","icon":"stitcher.png"},"youtube":{"key":"youtube","url":"https:\/\/www.youtube.com\/c\/GoodChristadelphianTalksPodcast","label":"YouTube","class":"youtube","icon":"youtube.png"}},"rssFeedUrl":"https:\/\/goodchristadelphiantalks.com\/feed\/podcast\/gct","embedCode":"

093: Harry Tennant – Ecclesial Eldership: Solving Problems<\/a><\/blockquote>