Numerous Gospel Halls can be found globally. Below are the key aspects that set us apart from other churches, including the Church of England, Roman Catholicism, Methodism, and certain forms of evangelical churches.

1. Taking the Bible Seriously

First and foremost, we regard the contents of the Holy Bible as (a) the genuine Word of God and (b) a record of real events that occurred, from the world’s creation to the missionary of Jesus and the early apostles. Even though some sections of the Holy Bible depict lifestyles that differ greatly from today’s society, everything contained within it provides guidance for how we should live as Christians in the present. As a result, a key focus a Gospel Hall Assembly is our commitment as local Christians to share the message of eternal salvation through faith in Jesus Christ with our community. Our passion and goal is to make the Lord Jesus Christ known to as many people as possible.

2. The Assembly as a Local Community of Believers

The Gospel Hall movement originated in the 1820s and arose from a deep concern that traditional Christian churches deviated from what Jesus Christ originally envisioned. Gospel Halls aim to return to the more authentic form of Christ’s church as depicted in biblical times.

Each Gospel Hall functions as an independent ‘assembly’ of believers (or brethren). There are no bishops, archbishops, cardinals, or popes. Instead, a small group of ‘Elders’ oversees the spiritual well-being of those in fellowship. In contrast to other church types where paid clergy (such as vicars, priests, or pastors) perform certain roles, these positions in Gospel Halls are filled by individuals selected from the congregation itself. It is also essential to recognize that Jesus Christ is the true leader of each Gospel Hall fellowship.

Gospel Halls set themselves apart from other church types in several ways: they hold ‘meetings’ instead of ‘services’ or ‘mass’; they use the term ‘the Lord’s Day’ instead of ‘Sunday’; and they gather for ‘Breaking of Bread’ rather than ‘communion’ or ‘Eucharist’.

3. Purity and Simplicity

Gospel Halls hold the Holy Bible as their primary guide for all aspects of faith, viewing many of the practices of other churches as unbiblical and a distraction from authentic Christianity. As a result, you will not find in Gospel Halls: crosses, stained glass windows, or religious icons; clergy wearing traditional robes or collar shirts; individuals engaging in ritual actions such as the sign of the cross; musical instruments accompanying hymn singing (excluding the Sunday afternoon ‘Gospel’ meetings).

4. Socially Conservative

Gospel Halls uphold traditional beliefs and values. They believe that the Holy Bible alone provides the truth and wisdom necessary for Christian life. God’s nature and His Word are constant and cannot be altered or adapted to fit the evolving values and customs of modern society. Christians in fellowship at a Gospel Hall strive to live their lives, both inside the church and in the community, with a spirit of holy compassion. They take their Christian responsibilities and the seriousness of sin very earnestly. Although there is no strict dress code, and many attend in casual attire, attendees would not dress immodestly for meetings. Some members choose to wear their best clothes on the Lord’s Day. Public prayers and sermons are exclusively delivered by men, while women adhere to the practice of wearing head coverings during worship.

5. What to expect at a Gospel Hall

While our gatherings may appear rather casual compared to other church formats, we adhere to a specific structure. We will begin by sitting in silence for a period of reflection. During this time, different male members may – if they feel inspired – stand to offer prayers aloud or suggest that we sing a certain hymn. Following this, a sermon will be presented by one of the men recognized for their special abilities, providing everyone with a chance to learn about the Gospel. Finally, we will wrap up with a time for interaction and fellowship, which includes casual conversation over tea or coffee and biscuits. This time allows our members to catch up with each other and to share items for prayer and to talk about issues that they experience at a given time. A Gospel Hall fellowship is a place where everyone is welcomed. A Gospel Hall is a building where Christians meet.


Discover more from The Anchor Gospel Ministry

Subscribe to get the latest posts sent to your email.

3 responses to “What distinguishes a Gospel Hall from other Christian Churches?”

  1. In this article I am merely setting out some key principles and features of a Gospel Hall fellowship. I am not saying that a Gospel Hall is better or the only true form of a Christian Church. If you think I am saying that a Gospel Hall Assembly is better than other sound churches than you have got it wrong. No all Christians attend a Gospel Hall and there are many good sound Christians that do not attend a Gospel Hall fellowship.

    Like

  2. The singing of Psalms in worship, a practice of the New Testament church, gives a foretaste of Christ to come. Do you sing Psalms?

    Like

    1. Hello Nathan,

      In both Ephesians 5:19 and Colossians 3:16, Paul commands gathered believers to sing psalms, hymns, and spiritual songs, thereby “singing and making melody to the Lord with your heart” (Eph. 5:19) and “teaching and admonishing one another in all wisdom” (Col. 3:16)

       The following excerpt of an article  gives a brief sketch of the importance of the Book of Psalms in the New Testament. There are many helpful resources online about the importance of the Book of Psalms to the church.

      Seeing the Psalms Across the New Testament  January 27, 2017

       The New Testament contains more than 100 quotations from the Psalms. With two small exceptions, every New Testament writer draws from the beloved hymnbook of God’s chosen people.

      In the opening line of the New Testament, Matthew declares that Jesus is “the son of David” and then uses 15 quotations from the Psalms to prove His Messiahship.

      Mark follows suit with 10 more quotations.

      In Luke’s Gospel, you find the Psalms absolutely everywhere.

      When Mary—“a virgin pledged to be married to…a descendant of David”—breaks out in song (1:46-55), she effortlessly quotes repeatedly from the Psalms. The same is true of Zacharias, father of John the Baptist (1:68-79).

      Even Satan gets in on the act, misquoting Psalm 91:11-12 when tempting the Lord Jesus (Luke 4:10-11).

      Jesus Himself draws from the Psalms frequently and with authority to teach the people (Luke 13:19, 13:27), lament over Jerusalem (Luke 13:35), confound His enemies (Luke 20:17), and give evidences of His Messiahship (Luke 20:42-43). He quotes from the Psalms while dying on the cross (Luke 23:46) and again after His resurrection while explaining Old Testament Messianic prophecies to two disciples on the road to Emmaus (Luke 24:27).

      Furthermore, Luke records how the multitudes quoted from the Psalms during the triumphal entry (Luke 19:38), how the soldiers unwittingly fulfilled Psalm 22:18 (Luke 23:34) and Psalm 69:21 (Luke 23:36), and how the religious leaders unintentionally fulfilled Psalm 22:7-8 (Luke 23:35).

      John follows the lead of the synoptic writers, drawing from the Psalms 15 times in his Gospel and book of Revelation.

      The good news of Jesus Christ is almost unintelligible apart from the Psalms. So is the history of the Early Church. Jesus, His mother, His disciples—they all demonstrate a profound love and knowledge of the Psalter.

      You find the Psalms on the lips of Peter when he recommends appointing another apostle to replace Judas (quoting verses from two psalms in Acts 1:20), when he preaches to the multitudes on the day of Pentecost (quoting three other psalms in Acts 2:25-28, 2:30, 2:31, 2:34-35), and when he speaks in his defense before the Sanhedrin (quoting still another psalm in Acts 4:11). Not surprisingly, years later he quotes repeatedly from the Psalms in both of his epistles.

      In addition, you find the Psalms on the lips of the apostle Paul when he preaches his first evangelistic sermon (quoting two psalms in Acts 13:33 and 13:35) and 26 more times in his epistles.

      The writer of Hebrews quotes the Psalms another 19 times, with special emphasis on the superiority of Jesus Christ, proving beyond doubt that He is both Lord and Savior.

      The early Christians looked first and foremost to the Psalms to understand more fully the significance of Jesus Christ’s person and work. To them, however, the Psalms were more than prophetic theological texts. They were Holy Spirit-inspired songs of joy and praise.

      During the Last Supper, Jesus evidently sang the traditional Passover psalms of praise (perhaps Psalms 113-118) with the apostles (see Matthew 26:30 and Mark 14:26).

      The traditional Jewish appreciation for the rich Messianic nature of many of the Davidic psalms only grew as the early Christians continued to study and meditate upon them.

      After Pentecost, the apostles actively promoted the recitation and singing of psalms whenever the church gathered for worship (1 Corinthians 14:26, Ephesians 5:19, Colossians 3:16). They also quoted from Psalms in their prayers (Acts 4:25-26).

      As well, the apostles Paul and John record a number of new, distinctly Christian psalms exalting the Lord Jesus Christ (Philippians 2:6-11 and Revelation 4-5, 7, 11, 12, 15, 16, and 19).

      Throughout the centuries, the psalms of David remained especially dear to the hearts of the Church.

      The results? The New Testament contains more than 100 quotations from the Psalms. With two small exceptions, every New Testament writer draws from the beloved hymnbook of God’s chosen people.

      In the opening line of the New Testament, Matthew declares that Jesus is “the son of David” and then uses 15 quotations from the Psalms to prove His Messiahship.

      Mark follows suit with 10 more quotations.

      In Luke’s Gospel, you find the Psalms absolutely everywhere.

      When Mary—“a virgin pledged to be married to…a descendant of David”—breaks out in song (1:46-55), she effortlessly quotes repeatedly from the Psalms. The same is true of Zacharias, father of John the Baptist (1:68-79).

      Even Satan gets in on the act, misquoting Psalm 91:11-12 when tempting the Lord Jesus (Luke 4:10-11).

      Jesus Himself draws from the Psalms frequently and with authority to teach the people (Luke 13:19, 13:27), lament over Jerusalem (Luke 13:35), confound His enemies (Luke 20:17), and give evidences of His Messiahship (Luke 20:42-43). He quotes from the Psalms while dying on the cross (Luke 23:46) and again after His resurrection while explaining Old Testament Messianic prophecies to two disciples on the road to Emmaus (Luke 24:27).

      Furthermore, Luke records how the multitudes quoted from the Psalms during the triumphal entry (Luke 19:38), how the soldiers unwittingly fulfilled Psalm 22:18 (Luke 23:34) and Psalm 69:21 (Luke 23:36), and how the religious leaders unintentionally fulfilled Psalm 22:7-8 (Luke 23:35).

      John follows the lead of the synoptic writers, drawing from the Psalms 15 times in his Gospel and book of Revelation.

      The good news of Jesus Christ is almost unintelligible apart from the Psalms. So is the history of the Early Church. Jesus, His mother, His disciples—they all demonstrate a profound love and knowledge of the Psalter.

      You find the Psalms on the lips of Peter when he recommends appointing another apostle to replace Judas (quoting verses from two psalms in Acts 1:20), when he preaches to the multitudes on the day of Pentecost (quoting three other psalms in Acts 2:25-28, 2:30, 2:31, 2:34-35), and when he speaks in his defense before the Sanhedrin (quoting still another psalm in Acts 4:11). Not surprisingly, years later he quotes repeatedly from the Psalms in both of his epistles.

      In addition, you find the Psalms on the lips of the apostle Paul when he preaches his first evangelistic sermon (quoting two psalms in Acts 13:33 and 13:35) and 26 more times in his epistles.

      The writer of Hebrews quotes the Psalms another 19 times, with special emphasis on the superiority of Jesus Christ, proving beyond doubt that He is both Lord and Savior.

      The early Christians looked first and foremost to the Psalms to understand more fully the significance of Jesus Christ’s person and work. To them, however, the Psalms were more than prophetic theological texts. They were Holy Spirit-inspired songs of joy and praise.

      During the Last Supper, Jesus evidently sang the traditional Passover psalms of praise (perhaps Psalms 113-118) with the apostles (see Matthew 26:30 and Mark 14:26).

      The traditional Jewish appreciation for the rich Messianic nature of many of the Davidic psalms only grew as the early Christians continued to study and meditate upon them.

      After Pentecost, the apostles actively promoted the recitation and singing of psalms whenever the church gathered for worship (1 Corinthians 14:26, Ephesians 5:19, Colossians 3:16). They also quoted from Psalms in their prayers (Acts 4:25-26).

      As well, the apostles Paul and John record a number of new, distinctly Christian psalms exalting the Lord Jesus Christ (Philippians 2:6-11 and Revelation 4-5, 7, 11, 12, 15, 16, and 19).

      Throughout the centuries, the psalms of David remained especially dear to the hearts of the Church.

      Like

Leave a comment

Latest posts

Discover more from The Anchor Gospel Ministry

Receive articles in your inbox by subscribing below. Unsubscribe at any time.

Continue reading