Nomenclature of the Belgian Christadelphians

Uniformity of names in the Belgian ecclesiae

It is very nice that we can find a wide variety of people in our Belgian Christadelphian Community.

To make it easier and more understanding, we therefore prefer to go back to the time of Jesus and his apostles for certain names and thus prefer to use the terminology of the first Christians in addition to our contemporary names.

In Anglo-Saxon countries where the Christadelphians or Brethren in Christ, have a church building, they usually speak simply of their "Christadelphian Hall". In Belgium and the Netherlands we used and still use "Christadelphian Prayer Room", for the place where only worship takes place. If there are also talks and studies, we also use the word "Kingdom Hall".

"Temple" was also a word that was sometimes used. But for this we prefer Bet Haknesset (Hebrew for "house of meeting" or synagogue. For the larger meeting houses we also use Shul or Sjiel (J): (from the German 'Schule') by which we also mean a synagogue.

For the study rooms we then provide the Bet Midrash (Hebrew for "house of learning" but also dare to use this for a small house of prayer or oratory, as well as for a "house church".

For the rooms or schools where we give Bible study, we use the Hebrew word: Yeshivot (enk. Yeshiva) that indicates "Talmudic academies" or in Belgium also for Torah colleges.

In those study places we also talk about "learning" or "Lernen" (Jidish) where, in addition to learning the Talmud and religious works, we go deeper into the writings of the divinely chosen writers (Sopher , scribe, scribe, writer of scrolls of the law, tefillin, mezuzot, etc.) prophets and apostles.

Contrary to many communities in Christianity we give a lot of attention to the Tanakh or Tanach (H): initials of Torah, Neviim, Ke-tuvim; the Bible (Old Testament). Without that basis, we think it is difficult to gain a solid insight into the Plan of God and into the role that the Messiah (Messiah (H: anointed one)) Jeshua or Jesus Christ plays in it. Similarly, those Ancient Scriptures include the Doctrine for Life or Torat Chajim (H: doctrine of life, living doctrine: The Jewish doctrine.)

There are also Hebrew words that we stick to throughout the year. For example, we speak:

about the Hashem or Hashem for the "Name" of the Adonai (Adonaj) or Jehovah God, instead of the more commonly used "Lord Lord" or the Lord. In addition to the Holy Name of God (Jehovah), we also use several tittles of Him to speak about Him, as well as to address Him, such as Shadai (H): one of God's tittles.

During our services one will regularly hear the Syemo (Israel) (H: 'Hear Israel'), the most important prayer for the Jews, to which we also pay enormous attention and sing, and know how to proclaim to others: 'Hear Israel, the Lord our God, the Lord is one' and the subsequent parts (Deut. 6, 5-9; 11, 13-21: Num. 15,  37-41).

That oneness of God is something that clearly distinguishes us from the majority of the Christian churches. But fortunately we are not the only monotheists in the Christian faith and those true followers of Christ adhere to his teachings and many of them proclaim the Biblical Truth to make people turn to God.

To that One True God we also bring the Jigdal (H): "He will be great": prayer in which the basic idea of monotheism and the Jewish faith are explained.

In our house of worship, our mikdash mee'at or “miniature sanctuary,” we recite our prayers and say Aromimkha: “I praise You, O Lord, for You have lifted me up ...”

But just as Kaddish (Aramaic) as a prayer used to occur repeatedly in the liturgy of the first Christians, (a hymn of praise in Aramaic), we now and then also bring such praise to the Most High.

In the same way, at the "Breaking of the Bread" or the Eucharist, we bring "Kiddush" (H) or the blessing, or victory on the wine cup with which the Sabbath, Sunday and/or feast day is consecrated.

During the services we bring improvised prayers on the spot, but also dare to use texts from the Bible or Sidur (H: prayer book).

On the evening of the "Day of Atonement" we bring the opening prayer Kol Nidree, just like the Jeshuaists and our Jewish neighbours .

As followers of the Nazarene Jewish teacher or rabbi Jeshua (rabbi Jesus), Tzedaka (H: justice) when the commandment means charity, relief and justice, is an important part of our experience outside the ecclesia building. For us, our life of faith and acts of faith do not stop when we leave the church. In our daily lives there should be that expression of neighbourly love that also includes preaching the Good News.

Khumashim (H) or Pentateuch, where we look at the five books of Moses (the Torah) or also called the Teachings of Moses, but also further to the Neviïm (H: prophets) the books of the prophets and kings.

Gemara (A): commentary on Mishnah, with which it forms the Talmud.

Halacha, Halachic (H): legislative writings.

Regarding our church feasts, we also observe the feasts that Jesus observed. In this way, subsequent Hebrew words can also appear later in the church year.

Rosh Ha'shanah (H): beginning, head of the year: Jewish New Year.

Chag Ha'assif (H): feast of the ingathering, the end of the harvest, which we also often call the "Feast of Tabernacles".

Soekah (H): Tabernacle.

Sukkot (H): the Feast of Tabernacles, also plural of Sukkah.

Chag Ha'bikoerim (H): feast of the first fruits, name of Feast of Weeks.

Chag Ha'katsir (H): the mowing party.

Purim (H): the Feast of Lots.

Yom Kippur (H): the great reconciliation.

Every year we can also come together for the closing prayer on the Day of Atonement called "Neïla (H: closure).

Yom Teruah (H): day of the trumpet sound.

Shavuot (H): weeks: the Feast of Weeks.

But for us, the most important time of the year is Nisan 14-22 with the Seder evening on Nisan 14 and Passover or Passover (H: Passover), Passover, where we commemorate the liberation of the Israelites from Egypt and the deliverance that Yeshua or Jesus delivered to mankind by offering themselves to God as a sacrificial lamb and ransom sacrifice. This begins with Seófer (evening) (H): order, Easter evening; a special ceremony at home at the table to commemorate the exodus from Egypt.

In those days, in addition to the Book of Exodus and the gospel texts about Jesus' death, we also use the Haggadah (H): Pessach tale, book in which the Seder ceremony and text are written.

Also with us, we think of those old Jewish customs and dare to look at the "Machzor" (H) or the cycle prayer book with the special ritual of the holidays as its content.

We do not forget the "Menorah" (H) or the Jewish candlestick that stands for the oldest Jewish symbol, and the light that is there for us in the world.