A Brief Outline of the
“Plymouth Brethren”: History, Doctrines, and Practices By Dr. Sunny Ezhumattoor updated on November 2001 The Plymouth Brethren movement was an independent work
of the Holy Spirit, which is apparent from the fact that, in A. D. 1812 and 1820, letters
were written between some believers in Great Britain. and
America that showed the spirit of God was moving many to consider their
ecclesiastical position. The Brethren believe that the true church was established on the
day of Pentecost. Matthew 16:18,Acts 2:40-42,
1 Cor 12:12-13 .The two guiding principles of the movement were to be the breaking of
bread every Lord’s Day, and ministry based upon the call of Christ rather than the
ordination of men. They believe that only the scriptures should be followed and obeyed.
They refuse to follow human tradition and creed. Others call them Brethren, but they
prefer to be called Christians who gather to the name of the Lord Jesus Christ. The
brethren recognize the body of Christ, which embraces every believer since the day of
Pentecost. But they also see that the new Testament teaches that in any locality where men
and women are converted, the spirit of God may gather them together as “The Church Of
God” in that locality. Matthew 18:20, 1 Cor: 1:2.
Doctrine and Practices The Brethren seek to assemble in the name of the Lord
Jesus Christ, and to maintain the apostolic pattern and simplicity which marked the
churches of the days of the apostles (Romans 12:4-8). They honor the Lord Jesus and
worship God in spirit and in truth (John 4:23-24). The Church began with the descent of
the Holy Spirit at Pentecost, and is composed of all true believers in the Lord Jesus
Christ. These believers are united to Him and to one another by the indwelling Spirit.
This means that the Church, as a whole, is not an organization, but a living organism,
known as the body of Christ. Every true child of God possesses eternal life, and being
justified, sanctified, and sealed with the Holy Spirit, is safe and secure for all
eternity. However, a Christian can, through sin, lose the joy of fellowship, power,
testimony, and reward, thus incurring the Father’s chastisement. Relationship is
eternal, being established by new birth; fellowship, with God, however, is dependent upon
obedience. P
Order of Worship The breaking of bread is our communion service. It is
usually about one to one and one-half hours in length and is held on Sunday (Acts 20:7).
It is unstructured and non-liturgical. However, since it is directed by the Holy Spirit
there is no confusion, and being led by Him there is an order of worship and ministry.
Brothers will rise to their feet to worship, suggest a hymn, or read and expound on a
passage of Scripture. Worship is the overflow of a full heart, expressed in
thanksgiving and remembrance of some aspect of the object of the father’s heart-The
Lord Jesus Christ. Worship is not teaching or exhortation and any comments
on a scripture that is read will focus on the aspect of the person and work of Jesus
Christ. Sisters do not offer audible worship, although they do participate in the singing.
They wear a head covering which is commented on in another paragraph. The Lord’s Supper is often called the “worship
meeting”. There is little outward demonstration. We do not use musical instruments
during our worship service, as new Testament worship is a spiritual function, not
mechanical. Further more, while musical instruments were a significant part of Old
Testament worship, there is no mention of their use in the New Testament. There are often
extended periods of silence, but these are not awkward times of “waiting for someone
to say something”, but times of rich reflection and meditation. Every eye is fixed on
Christ. Everyone is satisfied. There is an exception among most of the Indian Brethren
assemblies to this method. They consider it uncomfortable to have silent times, for
someone not to start to sing or get up to say some thoughts. This writer does not agree
with this practice of interfering in the realm of the Holy Spirit. The Lord’s people,
humbly remembering Him, do not appeal to the flesh. Loud music and demonstration are
lacking and unnecessary. Although our worship meeting is not entertaining to the flesh, it
gives spiritual satisfaction and heavenly bliss. Some outsiders and insiders scorn the
emotionless worship as dead and dry. However, one who has really known or experienced it
can describe the inestimable sense of satisfaction, the deep welling up of joy within as
the heart looks utterly away from itself and fixes its’ gaze upon Him in who all
heaven finds its’ delight. Usually toward the end of the worship meeting, a brother
will give thanks for the bread and another for the wine. The emblems are passed around
with all in fellowship participating. This is the only meeting at which a collection is
taken up and only from those who are part of the assembly.1 Cor: 16:2. After a
thirty-minute break for fellowship, there is a twenty-minute period of singing and
announcements, followed by a forty-minute sermon. (The fellowship break is not common in
India and many parts of the world, but it is a good system.). We consider
human creed as unnecessary. The Bible being a record of what “holy men of old spoke
as they were moved by the Holy Spirit”; there is consequently “no private
interpretation of the Bible”. We are concerned with having the mind of the Spirit in
matters of interpretation of the Holy Writ. The Bible itself is our creed. Distinction between a clergy and laity is not recognized
(Revelation 2:6). In the early church, there was no such thing as professional clergy. The
New Testament pattern is that the church is to be led, not by a solitary pastor, but by a
group of men, normally designated “elders or overseers” in the New Testament.
Furthermore, the clear implication is that these elders are to be raised up by God within
the local bodies, not hired or imported by churches from without. In addition, 1 Peter
2:5-9 teaches that all believers are equally priests. There is opportunity at the weekly
breaking of bread meeting for any brother, including those who do not regularly minister
in public, to give God thanks for the Lord Jesus in worship or to share a thought from
Scripture. While there are full time evangelists, missionaries, and Bible teachers, the
oversight of the assemblies and the public ministry on each Lord’s day is in the
hands of men who spend their week in secular vocations. God raises up “pastors and
teachers” according to His own will (Ephesians 4:11-13 and Acts 20:17, 20). For
either elders (pastors) or those who have been commended by an assembly as called of God
to give their whole time to God’s work. This work may be anywhere in the world- and
is always of an itinerant nature. God meets their financial need without any assembly
previously agreeing to provide any kind of salary. There is no thought of a stipulated
amount of remuneration, but we hold ourselves responsible to help those who are in the
Lord’s work (III John verse 7). We have certain beliefs in the doctrines as unfolded in
the Scriptures: man’s fall and total depravity, his guilty, lost, and hopeless
condition, the amazing love of God in providing a Savior in His only Son, the perfection
of Christ in His divine as well as His human nature, reconciliation to God through
Christ’s shed blood by which man alone is redeemed- not by works, law keeping, or
reformation. Christ’s resurrection is proof that God accepted His atonement.
Salvation is according to faith in the work of Christ and is by God’s grace alone.
Eph: 2:8-9.
Independent Each local
assembly is governed solely by the elders in the congregation, and is in no way subject to
outside legislation or leadership. There is nothing in scripture to warrant the
development of a religious hierarchy of ecclesiastical officials with supervisory
authority over a union of churches. In the apostolic church there was a plurality of
bishops in one local assembly, rather than one bishop over a plurality of churches as
today. Phil.1.1.When Paul, enroute to Jerusalem, stopped at Miletus he sent to Ephesus and
called for the elders of the assembly there, Acts20.17. When these elders arrived, he
addressed them as overseers “ V. 28. The word here for elders is presbuteros,
translated “presbytery” in 1 Timothy 4.14. The word for overseers” is
episkopos, translated ‘ bishops in Philippians 1.1.Thus, in the early church the
elder was an overseer, a presbyter, a bishop. The elders were to “feed’ the
church of God. This is poimainein,” to feed as a shepherd”, and is the verb form
of the word” pastors” in Ephesians 4.14 and shepherd in Hebrew 13.20.These, then
were the spiritual guides of the autonomous local assembly. Peter also refers to them as
elders and overseers.1 Peter 5:1-4.And while the terms are somewhat synonimous, the word
Elder refers to position and character, and overseeing refers to the work of the elder. Based upon these
facts, we reject all outside interference with the internal affairs of the local assembly.
The absences in the New Testament record of any church officials with jurisdictional
authority extending beyond the local assembly militates against the notion of an
organizational union of Churches. The following references will shed much light for this
point. 1Cor.16.1, 1 cor.16.19, 2cor.8.1,Gal.1.22 On the other hand any assembly can
provide financial assistance to another that has a particular need.11 Cor: chapters 8 and
9.
Priests Christendom has
undoubtedly patterned its priesthood after the Aaronic one with its distinguishing
apparel, special privileges, restricted areas in the building, and ritualistic services.
But all this is contrary to the teaching of the New Testament where we learn that all
believers are priests, and as such have perfect liberty to approach God through our Lord
Jesus Christ, The Great High Priest, for prayer and worship. The following references will
give ample evidence to remove any doubt to a truth seeker. 1Peter.2: 1-5,
1pet.2.9,Revelation. 1.5,6, Hebew.10.19-22. There are two Christian ordinances, baptism and the
Lord’s Supper. Baptism by immersion signifies that the believer, having died with
Christ, is buried with Him in baptism and also is risen with Christ to walk in newness of
life. The Lord’s Supper is a memorial feast, instituted by the Lord Himself
exclusively for His own. In the observance of this supper, believers remember Him. The
emblems show His death until He comes. There is no difference in value between men and
women, but there are distinct roles. The work of Christ has removed all human distinctions
of privilege (Galatians 3:28). Every believer, whether male or female is a priest to God
(Hebrews 13:15). As a holy priest (1 Peter 2: 5) and a royal priest (1 Peter 2: 9), we can
worship and witness all we desire. However, as in the home, men and women are given
distinct roles in the church. Church order, like chronological or alphabetical order, has
nothing to do with importance. It has been established by God so that “all things be
done decently and in order” (1 Corinthians 14: 40).
Head Covering God’s glory is to be seen alone in the assembly of
the saints. In order to do this, the man’s head remains uncovered by not having long
hair and by removing any head covering, because the man is the image and glory of God (I
Corinthians 11:7). Any covering on the man would veil God’s glory. The women,
however, are the stewards of the coverings. There are two competing glories in the church.
“The woman is the glory of man” (I Corinthians 11:7) and “If a woman have
long hair, it is a glory to her” (I Corinthians 11:15). Because there are two
symbolic glories to be covered, there must be two coverings. The first head covering,
Greek (peribolaion) is the woman’s long hair (verse 15) to hide the glory of the man
(the woman herself). The second head covering, Greek (katakalupto) is to hide her glory,
which is her own hair. In this way, God’s authority is declared in the church. By it
the men are reminded that, in their ministry, their glory is to be hidden. The angels are
also instructed by it (I Corinthians 11:10).
Origin of the Movement During the first part of the 1800’s, some Christians began to
feel uncomfortable about denominationalism, a clerical hierarchy, and certain
“compromises” creeping into their churches. They resolved to simply read their
Bible and try to gather in the same simple manner as Christians did in the New Testament.
As some of these Christians began to travel and preach, they found believers in other
cities and countries who were doing the same thing. Early gatherings originated in Dublin
and in Plymouth. Prominent among the pioneers was Dr. A. J. Cronin, Mr. J.G. Bellett, Mr.
H. Hutchinson, and Lord Congleton. Plymouth became prominent, so others began to call them
as brethren from Plymouth. In 1827, John Nelson Darby joined this group. J. N. Darby saw the
church as a special work of God, distinct from the program for Israel. This truth,
integrated with his premillennial eschatology, led him to believe that the rapture would
occur before the tribulation, and that during the tribulation God would turn again to deal
specifically with Israel. Until Darby’s time, Christians believed that the church was
a continuation of Israel, and some others believed that the church replaced Israel.
John Nelson Darby (1800-1882) Few today who would identify themselves as fundamentalists have ever
heard of John Nelson Darby or the Plymouth Brethren. Yet as Earnest R. Sandeem correctly
observes in The Root of Fundamentalism, “Much of the thought and attitudes of
those who are known as fundamentalists can be mirrored in the teachings of this man”.
Many scholars believe that John Darby was the greatest Christian teacher that ever lived
since the apostle Paul. Early leader among the Plymouth Brethren and developer of
dispensational premillennialism, John Darby invested his life in strengthening the saints
as they gathered simply “to His name” and awaited their Lord’s imminent
return. Born in London of wealthy Irish parents, Darby received his middle
name from Admiral Lord Nelson. Upon returning to Ireland in 1815, he entered Trinity
College in Dublin, graduating in 1819 as a classical gold medalist. Although called to the
Irish chancery bar in 1822, he gave up a career in law after one year in order to enter
into religious ministry. After a prolonged spiritual struggle leading to his conversion,
Darby was ordained as a deacon in 1825, and as a priest in the Church of England in 1826.
From 1827-1833, Darby’s ecclesiology and eschatology were formed. Disenchanted with
the state-church religion, Darby addressed in his earlier writing the heavenly nature of
the church and the need for it to be unencumbered with earthly things. He soon discovered
a group of like-minded men. The Powers Court Conference from 1831-1833 would provide the
context in which Darby’s eschatology would be aligned consistently with his
ecclesiology. Afterward his elucidation of what the new Testament scripture clearly taught
in both fields of theology would be widely accepted throughout the Brethren movement,
yielding a new perspective and interpretation of Scripture that would be known as
dispensationalism. Darby traveled, taught, and wrote extensively from 1832 to 1845 In 1845, the great schism over B. W. Newton’s differing views
concerning the “secret rapture” and his lapse into clericalism, brought
tremendous dissension among the Brethren assemblies. Combined with the Bethesda question
in which 1848, George Mueller and Darby disagreed as to the interrelationship of
assemblies over matters of discipline, A schism would leave the Brethren from that time
forward divided into the exclusive and the open Brethren. During this time, both groups
would be deeply involved in missions, although the exclusive Brethren seemed to be more
occupied with truth for the believer, while the open Brethren were given to evangelizing
the lost Darby visited and preached numerous times in Germany, France, Italy,
New Zealand, West Indies, Canada and U. S. Amid his extensive teaching tours, he found
time to translate the New Testament into English, French, and German, and he assisted in
translating the Old Testament into both French and German. Most of his papers and articles
are gathered into thirty-four volumes in The Collected Works of J. N. Darby, which
was edited by his long- time associate and friend, William Kelly. Darby’s Eschatology Acknowledged as the father of modern dispensational
premillennialism, Darby is remembered especially for his recalling the church to
expectancy for its rapture at the return of the Lord before Daniel’s seventieth week.
He interpreted Daniel’s seventy weeks based on the Chaldean Decree to rebuild
Jerusalem and the first advent of Christ. To a large degree, his eschatology flows out of
his ecclesiology, which underwent a radical change between 1827 to 1831 As a young parish priest, Darby became disillusioned
with the state-church, which took advantage of governmental sanction. His belief that the
church as the body of Christ was to be a heavenly people and not court earthly favors, was
formulated by 1827. During the same year, an accidental fall from his horse forced him
into a lengthy convalescence, which gave him much time alone with God and His, Word.
Isaiah thirty-two convinced him that there was to be a future economy in which Israel
would enjoy earthly blessings, not at all like the present heavenly blessings he was
conscious of because of his union with Christ. Dispensational distinctives were taking
shape in his thinking The Powers Court Conference of 1831-1833 moved Darby
from his earlier historical premillennialism to futurist premillennialism. The transaction
from the present church dispensation to the millennial kingdom, in which Israel had center
stage under Christ’s rule, was supplied by seeing that the seventieth week in
Daniel’s prophecy concerning 70 weeks was yet future. Before the last week of 7 years
remaining week church would be raptured to heavenly glory, while during that time, God
would bring into existence a remnant of Israel who would experience deliverance from their
enemies at the return of Christ to the earth. By his own testimony, Darby’s
dispensational premillennial eschatology was fully formed by 1833 For Darby, a dispensation is an economy; any order of
things that God has arranged on the earth. The primary characteristics of a dispensation
include governmental administration, responsibility, and the revelation to fulfill both.
Secondary characteristics include testing, failure, and judgment. When a people fail the
test to exercise their responsibility given to them by God, judgment falls, thus ending
the dispensation. Darby traced eight dispensations as follows: 1) Noah, 2) Abraham, 3)
Israel under the Law (prophet), 4) Israel under priesthood, 5) Israel under the kings, 6)
Gentiles from Nebuchadnezzer to the Antichrist, 7) the Church, and 8) the millennium or
kingdom. Darby saw three “worlds” or ages: from Adam until Noah’s flood,
from Noah until the renovation of the heavens and earth by fire at the end of the
millennium, and the eternal state. Darby did not think any dispensations existed before
the flood; God just left the race to itself. He also believed that the eternal state was
not a dispensation. Thus only from Noah through the millennium could dispensations be
distinguished. Darby’s order of end time events may be grouped as
follows: 1) the rapture and first resurrection, 2) post-rapture events in heaven, 3)
post-rapture events on earth, 4) the millennial kingdom, 5) post-millennial events, and 6)
the eternal state. 1)
The rapture occurs before the final time of trial to come upon the earth. The
Church must already be with Christ in heaven to be able to appear with Him at His glorious
return. The first resurrection of the just coincides with the rapture. Thus all those who
have died in faith from both the Old Testament and New Testament eras will be raptured
with the living church saints. Although all that have a resurrected body will be related
in some way to the New Jerusalem, Darby called only the Church the Bride, so as to give it
the chief position among the glorified. 2) After the rapture, several things transpire in
heaven. First, Satan is cast out of heaven to the earth. Then the saints will experience
the Judgment Seat of Christ in preparation for the Marriage of the Lamb. The latter event
will take place after the judgment of Babylon. 3) The events on earth after the rapture relate to
Daniel’s seventieth week. At times Darby spoke of this seven-year period as entirely
future, but at other times, as only three and one-half years remaining for the future (the
first three and one-half years being the earthly ministry of Christ). Some future time of
trial was necessary after the rapture to prepare a Jewish remnant that would be delivered
by their Messiah’s personal return to the earth. During that time, the Beast would
arise as the secular head of evil imperial government, and the False Prophet would arise
as the Antichrist, the spiritual head of evil religious energy. The Day of the Lord is at
the appearing of Christ at the end of the Tribulation period. Armageddon ends the Beast
and the Antichrist’s power, and Satan himself will be bound soon after. Next, the
land of Israel is cleansed. Then the judgment of the living on earth takes place, to
determine who among them will enter the millennial kingdom. After one thousand year of
reign of Christ on earth Satan will be freed and he and his followers will come for the
final war. Satan and his army will be defeated and will be placed in hell. 4) In the millennial kingdom, the land promises given to
Abraham will be fulfilled for a restored Israel. Messiah delivers the remnant, which
becomes the blessed nation, by destroying all its enemies. Afterward, Israel will occupy
the chief place among the nations on earth in the kingdom, just as the Church as the Bride
of Christ, will occupy the chief place among those resurrected in the New Jerusalem. 5) Events after the millennium include the final revolt
of Satan, the second resurrection, and the Great White Throne judgment of the unbelieving
dead. Darby believed in the eternal conscious punishment of the lost in the lake of fire 6) The eternal state will bring an end to Israel’s
special position above the nations of the millennial kingdom. But there will eternally be
a distinction between the Church and the earthly people in its eternal state format.
“The tabernacle of God” (for Darby, meaning the Church in Revelation 21:2-3)
would be “with men” (the earth inhabiters without national distinction). Thus
the Church will have special distinction in eternity, since “to Him be glory in the
Church throughout all ages”(Ephesians 3:21) refers to a relationship that persists
forever. Two peoples of God, an earthly and a heavenly, will be eternally distinct, simply
because saved humans in natural bodies will be distinguished from the saved who have
resurrected bodies in the eternal state
Some Well-known Brethren Sir Robert Anderson- Scotland Yard detective and writer Sir Lancelot Brenton- translator of the Greek-English
edition F. F. Bruce- Bible commentator Jim Elliot- missionary martyred in Ecuador Trevor S. Francis- composed the hymn, “O the Deep,
Deep Love of Jesus” A. N. Groves- pioneer missionary in India H. A. Ironside- well-known Bible commentator; pastor of
Moody Memorial Church William Kelly- authored many Bible commentaries; well
recognized by all scholars in the world William MacDonald- author of the Believers Bible Commentary C. H. Mackintosh- author of Genesis to Deuteronomy: Notes on
the Pentateuch, and other miscellaneous writings Andrew Miller- author on church history George Mueller- lived in Bristol, England, and ran a
chain of orphanages which operated on the principle of faith and prayer Thomas Newberry- well known for the Newberry Reference
Bible, which uses a system of symbols to explain verb tenses Joseph Scriven- composed the hymn, “What a Friend
We Have in Jesus” Samuel Tregelles- noted scholar of Biblical languages W. E. Vine- author of Vines Expository Dictionary
and numerous commentaries G. V. Wigram- author of Wigram’s Hebrew/Chaldee
Concordance and Wigram’s Greek Concordance Lord Congleton J. G. Bellet Dr. Edward Cronin J. L. Harris R. C. Chapman Henry Craik Dr. Thomas Neatby J. B. Stoney F. W. Grant Charles Stanley Henry Moorhouse John Ritchie Hudson Taylor Donald Ross Donald Munro Harold Paisley of Canada Brethren in India All denominations in Kerala proudly claim that they are
the true descendants of the church established by the apostle Thomas, one of the twelve
disciples of Jesus Christ. Most Christians believe that St. Thomas came to Kerala in 52 A.
D. An impartial study of Christianity in Kerala would prove that the St. Thomas Christians
of Kerala followed the doctrines and practice similar to the present day Plymouth Brethren
movement. In 345 A. D., seventy-two families belonging to seven
Jewish clans emigrated to Kodungalloor (Kerala, India) from Mesopotamia (Iran and Iraq)
under the leadership of Thomas of Kana. Thomas of Kana came to know that the local
Christians had no episcopate priesthood or hierarchical structure. So he imported bishops
and deacons, and changed the lives and practices of the Kerala Christians. The historians
who support organized churches think that the Indian Christians had no leadership, due to
their weakness and opposition from others. However, the truth of the matter is that Kerala
Christians had been following the New Testament pattern given in the Bible. Kerala
churches were independent and led by local elders only. Child baptism was introduced in
India only after the sixth century A. D Brethren Movement in India originated independently of
the movement in Great Britain and Ireland. Holy spirit operated in many believers across
the globe in a miraculous way in the nineteenth century. The pioneers came out of other major denominations such
as Roman catholic, Orthodox. Church and Marthoma Church. Most of them became outcasts in
the community after they were expelled from their homes. Many were beaten and humiliated. The Brethren movement in England sent missionaries all
over the world. In 1833, Anthony Norris Groves, a selfless, dedicated, and saintly man
came to Andhrapradesh, India. His disciple, John Arulappan, a native missionary and
preacher from Tamil Nadu, came to Kerala and conducted numerous revival meetings. The
second wave of great revival started in Kerala by the arrival of Tamil David in 1894. He
was an effective preacher, and thousands of people accepted Jesus Christ as their personal
Savior. Another great missionary who established assemblies in the northern part of Kerala
was Brother Handley Bird. The distinct work of the Holy Spirit is visible in the formation
of the Brethren movement in Kerala. A Baptist missionary and Bible teacher, J. G. Gregson,
visited Kerala in 1896. Mr. Gregson conducted numerous Bible studies and meetings
organized by “MARTHOMA” Church. In 1897, he was a speaker of the world renowned
“Maramon Convention.” Under the leading of the Holy Spirit, Mr. Gregson started
leaning toward the Brethren doctrines, and he is known as one of the founders of the
Brethren movement in Travancore, Central Kerala. Another German missionary who worked for
the Basal mission in India, studied Scripture thoroughly and accepted the Brethren
doctrines and practices. Another pioneer was a Marthoma Vicar, Rev. P. E. Mammen. In March
21, 1899, the first Brethren assembly meeting in Travancore took place at Kumbanad. Brother Mammen was the leader of that assembly.
Mahakavi(great poet) K.V. Simon In 1902,
Mr. K. V. Simon (1883-1944) received believer’s baptism and came out of the Marthoma
Church. K. V. Simon organized a separatist group called “Malankara
Viojethan”assembly. Later, this group merged with the Brethren movement. K. V. Simon
was a polyglot, who knew the languages of Tamil, Telugu, Kannada, Hindustani, English,
Greek, Latin, Hebrew, Sanskrit, and Syriac. In his mastery of Sanskrit, he can be compared
with any great scholar in India. In his native language, which was Malayalam, he was a
gifted poet who combined in himself classical grandeur and lyrical flavor. He was a prose
writer of rare charm, a composer of soul-stirring Christian hymns, an eloquent and
scintillating speaker, an outstanding teacher, and an invincible debater. He also had a
profound knowledge of the Hindu Darmasastras, and a remarkable mastery of Christian
theology. Above all, Simon was a towering spiritual leader who lived a life of great
sacrifice, and had steadfast faith in his Master, for whom he walked with great zeal and
devotion. Such chosen instruments of God are rare in life Today there are 2200 Assemblies in India and more than
100 Assemblies overseas of India origin. The total number of Indian evangelists is greater
than the combined number of evangelists sent overseas by the assemblies in UK, USA,
Canada, Australia, and NewZeland. More than 1500 assembly workers are in India. The state
of Kerala has more missionaries and assemblies. Some
Prominent Leaders of the Brethren Movement in Kerala: J. G. Gregson Handley Bird V. Nagel E. H. Noel Alex Souter J. M. Davies Mr. Black Mr. Fountain Mr. S. Fox P. T. Thomas (Pukkoikkal) Kayamkulam P. E. Mammen K. V. Simon K. T. Mathai P. C. John, Kumbanad Lonappan Upadesi Chakkunni Upadesi, Pazhanji Tamil David K.V. Cheru Upadesi Pavu Ashan Porinchu Upadesi Uttup Upadesi K. G.Thomas Ranni P.V. George Tiruvalla F. Nabi. Kannur. P. C. Varkey K. G. Kurien K.G.Thomas E.P.varghese V.T. Mathai P. I. Unnunni Y. Ezekiel M. E. Cherian A. K. Varghese, Mammen Kurien T. K. Samuel Indian Brethren in the U. S. A. Malayalees can be found on
every part of the globe. In the 1950’s, Malayalees migrated to many countries in
Africa, Malaysia, and Singapore. In the 1960’s, seeking jobs for the betterment of
their families, thousands of people from Kerala migrated to the Middle Eastern countries. In the 1960’s, there were only a few Malayalees in
the USA and Canada. In the beginning of the 1970’s, the influx of Malayalees started.
(The majority of the women work in the medical profession.) When this writer came to
Houston in 1973, there was only one sister here besides my wife and me. With three other
Malayalee Christians, we started an interdenominational prayer group in Malayalam. All
Christians from different denominations participated harmoniously. When each denomination
increased their numbers, they formed their own churches. In 1975, an Indian Brethren
assembly was formed here in Houston. Almost simultaneously, assemblies also began in
Dallas and New York. The Indian culture upholds good, conservative, family
values. Combined with the culture and conservative Brethren doctrines, they form a unique
blend of Brethren assemblies. The general nature of the Malayalee believer is that they
are very conservative. They discourage their children from going to movies, attending
dances, wearing ornaments, and dating. They also dress conservatively in stylish clothes,
and are well groomed. Usually they do not get outlandish haircuts or try to make
themselves look peculiar or obnoxious in any way. (In general, most Indian women love to
wear jewelry, and are often seen wearing an exorbitant amount of it on much of their
body.) Indian Brethren believers, on the other hand, go to the other extreme, and many do
not even wear wedding rings. The Indian Brethren avoid all holidays, including even
birthdays. However, in more recent years, they have become lax in all these areas. They
believe that virtually all holidays have been adopted from Catholicism and paganism. They
usually do not decorate and set up Christmas trees in their homes. They also abstain from
many of the popular rituals of Easter; its debasing of the Christian event with colored
eggs, costumed rabbits, etc. There are currently four assemblies in Houston and in
Dallas, and eight assemblies in New York. Indian assemblies are also located in Oklahoma
City, Denver, Florida, Chicago, Detroit, Minneapolis, Philadelphia, New Jersey, and
Atlanta. Twelve hundred Malayalee Brethren
families live in America today.(2001)
Bibliography Abigail, Shawn, “Plymouth Brethren.” Couch, Mal, Ed. The Dictionary of Premillennial Theology. Crutchfield, Larry V., John Nelson Darby: Defender of the Faith. Elmore, Floyd, John Nelson Darby. Frees, Mark, “What I Have Found.” “Is it Possible to Meet as a New Testament Church Today?”
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