The Good News Plan is produced by volunteers. None of those who works on the project receives any compensation. There is no intent to to monetize this work and derive any financial returns from it.

​We are members of the Christadelphian faith community. We come from different backgrounds and age ranges. Many of us work in jobs where we seek to make contributions to our communities - in health care, education, and other services. Some of us have backgrounds in business. Some are retired.

​What do we have in common? We share our faith in common. We share our values as to the kind of people we want to be. We want to be people that are pleasing to the God who made us.

​We are imperfect. We make mistakes. We need the forgiveness and forbearance of God in Christ.

​We don't know everything about the Bible. We are Bible students. We learn from studying the Bible. We ask questions and search for answers. What we have learned, we are keen to share.

​In The Good News Plan, the role of the instructors is in the background and the role of the students we are guiding is in the foreground. One of our charter principles is from Psalm 115:1 Not unto us, O Lord, not unto us, but unto Your name give glory, for the sake of Your mercy, and for the sake of Your truth. The only name that is worthy of glory is the name of the God who has blessed us with His mercy and His truth.

​This low profile approach is deliberate. Should a person be persuaded to come to Christ because of the charismatic or dominant personality of their instructor? Or should one come to Christ because one is fully persuaded and deeply committed in one's own mind and heart? It is vital in our teaching approach to ensure that the student makes the conclusions his or her own independently of the instructor who guided them. It works both ways. If we come to Christ because a leader heavily influenced us on a personal level, we are apt to leave Christ if that leader stumbles or falls. Vesting too much reliance in the personality of the instructor is not wise.

​The lead writer and host of the videos is a Christadelphian Bible student named James Farrar who resides in Grimsby, Ontario, Canada. You can reach James by email using the "Contact Us" form on that tab on this website.

​The name Christadelphian is derived from the original Greek text in Colossians 1:2. In the salutation to those who believed in Colosse, the apostle Paul addressed them as adelphos en christos (the Greek alphabet represented in our alphabet). That phrase translates as "brothers in Christ." That is the meaning of Christadelphian.

The name Christadelphian was first used in 1864 during the circumstances of the Civil War in the US. As there were Christadelphians in both the north and the south, as a community we declined to bear arms and participate in the war. Those who do not participate in war are called "conscientious objectors." The spectacle of those who were united by the love of Christ taking up arms against each other was against the conscience of the community. A petition was submitted to the relevant governments requesting recognition as conscientious objectors. For that purpose, a name was needed. The term "Christian" was not able to be used because many identified with that name were engaged in the war. The name Christadelphian was adopted because it retains the primacy of our connection to Christ but further expresses the relationship, as ones adopted as his brothers and sisters.

Christadelphians are "Judeo-Christian" believers. Christianity emerged as a sect of Judaism. When the apostle Paul was on trial for his faith before the King Agrippa in Caesarea, he identified with the hope of his fellow Jews: "And now I stand here on trial because of my hope in the promise made by God to our fathers, to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by Jews, O king!" In another place, Paul referred to his hope as "the hope of Israel." In later periods of church history, the Hebraic origins of Christianity were first obscured and then lost through a process scholars refer to as syncretism. Many ideas from the Greek world shaped the development of Christian theology and led to its being disconnected from its Judaic roots. We believe that this was a mistake. We seek to get back to the Judaic roots of Christianity and the hope of the promise made to the fathers.