Claim OwnershipPress On Journal
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Press On is a Christadelphian journal. We publish engaging perspectives, expressed with enthusiasm and love for other believers. Press On aspires to stimulate growth in the Christadelphian community by helping it draw strength from its diversity, following the spirit of 1 Cor 12, and Rom 12 — one body, made up of different parts, all of whom are dependent on each other. As in the first century, our community of faith can benefit from both progressive and traditional perspectives so long as they are explored compassionately and without factionalism. That is what we are trying to do. As a listener of Press On, you may come across perspectives you have not encountered before. Some topics you may immediately resonate with and be thrilled by. Others you might disagree with. Our goal is that either way, you come away without feeling talked down to and with something worth considering.
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This article explores the practicality of trusting in God even though we cannot see the end from the beginning. There is freedom in realizing that God is more interested in who we are rather than what we do. Jesus trusted in his Father implicitly, and he is inviting us to share our journey with him as our compassionate and capable leader and to realize that the process of becoming more like Him is forged through our daily, small decisions.
The authors of the Gospels and epistles routinely appeal to Israel’s Scriptures, not merely as historical background or for moral instruction, but as the theological and narrative framework within which the significance of Christ must be understood. This is not a matter of isolated proof-texting, but of reading the OT as a divinely orchestrated narrative that finds its culmination in Jesus. This article identifies some of the methods they used to show that the story of Israel reached its climax in Christ.
Using a historical perspective, this article considers how Christadelphians ‘fit’ in the broad sweep of Christian history by addressing the background to Christadelphian beliefs, with reflections on different understandings of what a ‘church’ is, examples of movements seeking to reform or break away from the established church, and accounts of communities which shared aspects of Christadelphian beliefs including believer’s baptism and non-Trinitarian understandings of God.
Using personal experience as a starting point, this article explores the process of faith deconstruction and reconstruction within the Christadelphian community. It examines how foundational beliefs about biblical inerrancy can become entangled with personal identity and the need for certainty, and what happens when those foundations no longer hold. Drawing on Heschel's philosophy of sacred time and Girard's mimetic theory, the article develops a mirror metaphor: we see distorted reflections of ourselves through culture and ego, but God's loving gaze reveals our true image. The result is a faith rebuilt on the teachings of Jesus rather than doctrines about scripture, emphasizing transformation over transaction.
This article looks at the genealogies of Jesus recorded in the gospels of Matthew and Luke, and provides insights into why these two lists of ancestors differs. Matthew and Luke had very different purposes in collating the genealogical history of Jesus. Matthew shows that Jesus has far greater honour and acclaim as Son of God than as son of David. Luke elaborates Jesus’ distinguished lineage: divine, royal, and priestly. The article ends with Paul’s use of genealogies to emphasize that we are all called to be adopted children of God: legally eligible to participate in our Father’s inheritance.
When you and I sit down to read the Bible we are, in a sense, eavesdropping. We are learning by listening in to what are ancient conversations: that is, God speaking to ancient people living in very different times and cultures. While God was speaking to them, He was also speaking for our benefit. We should still agree with Paul’s words to Timothy about the inspiration and profitability of Scripture. After all, God had the Bible compiled for us. We need to ask what God’s message is for me in what I am reading. We still learn what we need to do to be part of His plans and we still learn how He wants us to live in our world and society – if we listen with care, thought and prayer.
Psalm 23 is probably the best known of all the Psalms. It is simple, yet profound and beautiful. People know it. People quote it. But why did David write it? What were the circumstances that led him to these particular words? We can’t know the answer for certain, but it turns out that every stanza of the Psalm corresponds very closely with what happened as David had to flee from Jerusalem in the face of Absalom’s rebellion. Psalm 23 is also an example of prayer, with David meditating about God and praying to Him. This Psalm itself is worth praying frequently. There will come a day when each one of us faces our own valley of the shadow of death.
The conflict in Gaza is a tragedy. The war crimes perpetrated by both Hamas and the Israeli government are entirely alien to the character and values of the Lord God. There is no defence to be made of such crimes on the grounds of genealogy or biological descent. The children of God, the children of the promise, are determined by faith, not blood, and those who would live up to that calling have moral responsibility to reflect the character and values of God by showing love to all. We, as followers of Christ, have no business taking sides in this conflict. Even if these events are Signs of the Times, we should also recognise them as a tragedy. Our focus, then, should not be taking sides with the immoral, but being moved with compassion for the suffering that we see.
This article looks at some instances of women in Biblical genealogies, particularly noticing the difference between the egalitarian status of women in God’s plan and purpose in Genesis, and how women were actually regarded as subordinate to men in ANE culture. The place of a woman in patrilineal genealogies is usually in a supporting role that informs the status of the men with whom she is associated.
Time periods in prophecy are a bit of a nightmare for many Bible readers. But for some, understanding prophecy, including the time periods, is an important way of learning more about events leading up to the coming of Christ. So, as we witness the on-going events in the Middle East today, our understanding of the prophets’ message enables us to appreciate the fact that events leading to Israel’s redemption are actually in progress now. For us, these events are a matter of everyday news, but in the bigger picture they are a prelude to Christ’s return and the establishment of the kingdom that God has promised.
This article looks at the curious or strange parable in Luke 16 variously called the parable of the shrewd manager (NIV), or the dishonest manager (ESV), or the unjust steward (NKJV), or the prudent steward, giving us a clue to the fact that there are divergent views about the focus and meaning of the parable. When we put the two curious parables of Luke 16, and the intervening verses, together with the parable of the prodigal son in the preceding chapter, we see a consistent theme about the responsibility of disciples to be ‘sons of light’, using the time and resources with which we have been entrusted by God with integrity and honesty. In this, as in all things, Jesus is the ‘pattern for our duty, showing God in beauty.’
God requested Abraham to leave his country, his father’s house, and his family. This was not one request that was met overnight by Abraham in a state of total obedience. We see that in the course of a 50 year period that it was not actually Abraham himself who instigated the circumstances leading to the obedience of each request made in Mesopotamia, but rather the situations he found himself that were prompted by others.
Despite the paucity of references in the New Testament to the role of Israel in God’s purposes, we have argued that the trumpets in Revelation highlight the sequence of events which will lead up to the point at which those in Israel who are prepared to accept Christ as their Messiah will be saved.
Genealogies were not used in ANE in the same way we use ours today. This article outlines the theory and models of genealogies as used in the Hebrew bible, and explores their purpose: to record the blood relationships and lineage of the people of Israel among the peoples of the ANE; to emphasise their identity as people in covenant relationship to their God, Yahweh; to summarise covenant history; to identify relationships in order to authorise claims to lands and roles, such as priestly and royal ones, especially for those returning to the land after the exile.
The teachings of Jesus challenge us to rise above cultural norms and self-centered ambitions, calling us to a life of genuine love, humility, and service. The parable of the Good Samaritan reminds us to embody compassion and mercy, not as an outward display but as a true reflection of Christ’s values in every aspect of our lives. To follow our countercultural Messiah is to love God and our neighbors unconditionally, even when it’s difficult, inconvenient, or counter to societal expectations.
God’s desire to adopt us as his children is at the very heart of the gospel. Understanding the role of adoption in Greco-Roman times, enriches the process of us being adopted out of slavery to sin, and becoming coheirs with Christ. There is no greater joy than the privilege of being adopted by God through faith in Jesus. For in Jesus, we enjoy the liberties and privileges of being the children of God, both now and in the kingdom to come.
Jesus's ministry exemplified best practices in advocacy and change strategies. In it, one can identify clear objectives, specifically chosen audiences, deliberate message points, and various tactics we would still see in modern communication campaigns.
In reading the Old Testament, Jesus seems to be selecting the most important verses – the verses which apply most fully to himself and his mission at that time, and the verses which he wants his hearers to understand both about him and about their own discipleship. Jesus does not simply applying Old Testament examples indiscriminately. Instead, we see him applying the Scriptures with wisdom; filling out their full meaning; reading towards mercy; and Jesus is the one who now embodies God’s Word fully. He is the one through whom God has now fully spoken.
We are used to the idea that doctrine is defined and held together by straightforward literal – almost legal – language. Historically, the teaching of scripture has been reduced to a series of propositions in a ‘statement of faith’ or a ‘creed.’ But Jesus didn’t teach like that, and the parables are an essential part of the way he encouraged his audience to think for themselves. ‘That is curious’ they might say. ‘What is this young rabbi driving at?’
The three ancient Greek transcendentals—truth, goodness, and beauty—reflect essential principles which are also seen in the Bible. While truth and goodness receive ample attention in Christian discourse, beauty is often neglected despite its crucial role in attracting people to God through love, grace, and emotional connection.
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