THE REAL MEANING OF LOVE

H. E. Phillips

Denominational views are generally known by the subjects that are discussed in pulpits and papers, and the subject of LOVE occupies a top place in nearly all religious groups. Iwould like to sear ch the scriptures with you on the Bible meaning of love in an effort to see if this subject is any more accurately represented by denominational teachers than many other subjects with which they deal.

Love is one of the key words in the word of God. The fact that God loves man is again and again stressed by every inspired man who was used by the Spirit to reveal thewill of God. I John 4:7-21 is an example of the importanceplaced upon love by the wor d of God. Sever al facts ar e given in these verses which show that love is indispensable to fellowship with God. John says that "God is love" and that"love is of God". Since God loves us, we are instructed to "love one another". "If we love one another, God dwelleth in us, and his love is perfected in us." "God is love; and he thatdwelleth in love dwelleth in God, and God in him." This is the theme of John in this section of his epistle, and he concludes the chapter by saying: "If a man say, I love God,and hateth his brother, he is a liar: for he that loveth not his br other whom he hath seen, how can he love God whom he hath not seen? And this commandment have we fr om him, That he who loveth God love his brother also" (I John 4:20,21).

The question arises, What does love for my brother require of me? I was recently told that I did not haveproper love for my brethren (some of them) because I spoke against their views and teaching on certain subjects. I have been told a number of times that the "Spirit of the Antigr oup is without love". Now if that be tr ue of me, I amwrong. No man can please God without love in his heart. No matter how much truth and power he has, if he does not have love, he is nothing (I Cor. 13:1-3). But what is the real, scriptural meaning of brotherly love? What does itrequire in my relationship to my brother?

Love is an action of the heart. "Seeing ye have purified your souls in obeying the truth through the Spirit unto the unfeigned love of the brethren, see that ye love one another with a pure heart fervently" (I Pet. 1:22). It is also an action of life motivated by a heart filled with love. "My littlechildr en, let us not love in wor d, neither in tongue; but indeed and in truth" (I John 3:18). Love, then, is the state of heart or attitude of mind that responds in word and deed. It is what we do and say that is prompted by an attitude of heart called love.

In I Corinthians 13 we have a description of the love that is approved by God. It suffers long, is kind, does not envy, is not puffed up, does not behave in an uneven manner, does not seek its own, is not easily pr ovoked, does not think evil, nor rejoice in sin, but does rejoice in truth. Love endures all things. This state of mind and conduct of life may be directed toward the wrong object. Many love, but they love the wrong things. "For men shall be lovers of their own selves . . ." (II Tim. 3:2); "lovers of pleasures more than lovers of God . . ." (II Tim. 3:4); "For Demas hath forsaken me, having loved this present world . . ." (II Tim. 4:10); "For the love of money is the r oot of all evil ... " (I Tim. 6:10); "But Diotr ephes, who loveth to have the pr eeminence amongthem . . ." (Ill John 9); "For they loved the praise of men more than the praise of God" (John 12.43). We are commanded to love God (Matt. 22:37, the truth (II Thess. 2:10), the brethren (I Pet. 1:22), and our enemies (Matt. 5:44). It may be that one has once loved the right things, but has lost this love. "And because iniquity shall abound, the love of many shall wax cold" (Matt. 24.12)."Nevertheless I have somewhat against thee, because thou hast left thy first love" ( Rev. 2:4).

THE TRUE MEANING OF LOVE

For a long time the denominational world has contended that members of the church of Christ do not have love in their hearts, and the proof of it is in the fact that they debate and oppose "other churches". Love to these people means a kind, loving, compromising, soul who will agree with and endorse almost any kind of religious teaching. Now some denominational minded brethren have adopted this same view of love, and they cry that anyone who exposes their weak and unscriptural doctrines lacks true love.

God is love. John the inspired apostle said so. How does God react to sin and disobedience in those who are his children? In the Old Testament "every transgression anddisobedience received a just recompense of reward" (Heb. 2:2). In the New Testament "he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons" (Col. 3:25). The wages of sin is death (Rom. 6:23), and the death he speaks of is the second death. "And death and hell wer e cast into the lake of fir e. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire" (Rev. 20:14,15). God is love, but he deals with sin just as he pr omised. It follows that love is not incompatible with strong dealing with error and sin.

When I was a child I sometimes wondered how my father and mother could say, "Son, this is because I love you," when they applied the r od wher e it would do the most good. Ifthey loved me, why did they have to show it by a thrashing second to none? But by and by I became a man and a father myself. I had to do for my children exactly what was done to me. Then I knew what they meant when they said, "This is because I love you". I know now as you know, lovedemands correction and chastisement when it is needed to make the person you love better. "For whom the Lord loveth he chasteneth, and scour geth ever y son whom he r eceiveth" (Heb. 12:6).

Many think love requires absolutely no hate for anything. If one hates anything he cannot have the love of God in his heart. The writer of Hebrews quotes God as saying of Christ: "Thou hast loved righteousness, and hated iniquity" (Heb.1:9). Christ hated iniquity! Christ writes to Ephesus: "But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate" (Rev. 2:6). To the angel of the church in Pergamos Christ said: "So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate" (Rev. 2:15). Christ hated the deeds and the doctrine of the Nicolaitans, yet he is the embodiment of love. Seven things are listed in Proverbs 6:16 that God hates, yet God is love. It follows that true love does not mean that hate cannot exist in the heart of the per son. He must love what he should love and hatewhat he should hate.

Many think love will not permit discipline. Any sign ofexercising discipline against those who sin is a sign of the lack of love. Paul writes the Corinthians about a man who was living in adultery, and tells them "to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (I Cor. 5:5). Because of their "puffed up" state he writes in the last verse of I Cor. 4: "What will ye? shall I come unto you with a rod, or in love, and in the Spirit of meekness?" Now, Paul, you should not write that way. Don't you know it is not a sign of love tospeak so harshly to brethren? But in the 13th chapter Paul tells what love is, and says that if he does anything without love it does not profit him anything. Evidently he understood a harmony to exist between discipline— strong discipline— and true love. Remember, Paul wr ote the commandments of the Lord (I Cor. 14:37). We are commanded by the authority of Christ to deal with false teachers (Rom. 16:17), and with the unruly and vain talkers (Titus 1:10), and to do it"sharply" (vs. 13). The God of love required this, therefore it must be in harmony with true love to rebuke sin andfalse brethren.

Many think love requires a compromise. False brethren ofPaul's day "privily" came in to spy out the liberty ofChristians in or der to bind them again to bondage, but Paul said of them: "to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continuewith you" (Gal. 2:4,5). Paul even r ebuked another apostle (Peter) by withstanding "him to the face" because he "walked not uprightly accor ding to the truth of the gospel" (Gal. 2:11,14). Love for God and the gospel will never permit compromise with anyone. On the other hand, love for God, the gospel and men in sin will call upon us to sound out the wor d "in season and out of season" without compromise at any level.

Many will argue that love substitutes for obedience. Howmany have you heard say, "God is love, and He will not send a man to hell for doing a little thing that is wr ong"? They mean by this that God's love is such that He will overlook our failure to obey Him and save us anyway. I believe some brethren think that is the kind of love we should have toward each other. But Jesus said, "If ye love me, keep mycommandments" (John 14:15). John said, "And this is love, that we walk after his commandments" (II John 6). Paul said, "Be ye follower s of God, as dear childr en; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour" (Eph. 5:1,2). Real love requires obedience to God;obedience to God requires that we oppose sin and false doctrines where ever they be found (Rom. 16:17; Titus 1:10; Eph. 5:11; II Thess. 3:6).

We ar e mor e and mor e amazed at the indiffer ent attitude of people in general toward the word of God. Especially are we concerned when so many in the church indicate acareless and indifferent spirit toward preaching the gospel to the lost. A decade or two ago members of the church were much more eager to read and study lessons from the word of God, but now it is difficult to get them to read a tract orbook on some religious subject even if you give it to them. It is even more difficult to get them to subscribe to a paper or purchase a helpful book. The reason is certainly not that people do not have the money. Today most any member of the church is financially able to pay $2.00 for a year's subscription to a paper like SEARCHING THE SCRIPTURES but comparatively few do it. It is not that they do not have time to r ead a paper or book; we do most anything we want to do.

The only two reasons we can find to explain the situation is prejudice and indifference. Many will not listen or read anything that is not in agr eement with their pr esent views. It is exactly the same attitude the Pharisees held toward Christ and the apostles. It is the same disposition of mind the Jews had toward the work of Paul among the Gentiles. When Paul was speaking to the Jews in Jerusalem (Acts 22), telling them of his conversion, they listened until he came to the word "Gentiles" in verse 21 "and they gave him audience unto this wor d, and then lifted up their voices, and said, Away with such a fellow fr om the earth: for it is not fit that he should live" (Acts 22:22). He said the one wor d thatstopped their ears. Many brethren are like that today. You can preach as long as you are saying what they want you to say, but when you come to some subject with which theydisagree, they stop their ears. No man is free until and unless he has the truth (John 8:32). Why not sear ch for the truth? Why let prejudice interfere with this search?

Indifference is the cause of many not reading and studying the word of God. They just do not care about religious matters. We must revive these people; we must stimulate new inter est in these people for the truth. Maybe you can help by sending SEARCHING THE SCRIPTURES into some homes where indifference prevails and thereby help renew their interests in the wor d of God.

THREE FOR FIVE DOLLARS

You can send this paper into three homes for the small amount of $5. Think of the good that can be done bypreaching the gospel through the printed page. We must have your help in enlar ging our subscription list. By sending just $5 per month and three names with each $5 you canhave a part with us in spreading the gospel of Christ. This is a small amount but it will do so much good. Wwould like to add 2000 new names to our list within the next two months. This can be done if you will take advantageof this opportunity to send twelve issues to a family for this small amount. Take time to do it today! Right now send us three names and addr esses with your $5.

ye shall see, and shall not perceive: For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ear s, and should under stand with their heart, and should be converted, and I should heal them." Thus, we see, as it was in the days of Isaiah, so also it was in the times of Christ and we ar e per suaded that it is true today.

Some comments from eminent scholars may be helpful iunder standing the condition of the people's heart in the daysof Isaiah and Christ and thus, by analogy, we may learn whythe people's heart of our own time has become "waxed gross."

Jamieson, Fausset and Brown in the CO ENTARY ON T HE WHOLE BIBLE, commenting on the above passagesaid: "They 'saw,' for the light shone on them as never light shone before; but they 'saw not,' for they closed their eyes.They 'heard' for he taught them who 'spake as never man spake;' but they 'heard not,' for they took nothing in,

Phillips Publications and Searchingthe Scriptures will send out its first field representative this summer. Heis Rodney M. Miller of Tampa. Rodney will carry a complete line oBibles, Commentaries, Concor dances, etc. He will also work in the interest of the paper. If you live in the south it is ver y possible that he will come knocking on your door. You can deal with him with confidence and ever ykindness shown him in this wor k will be appr eciated. He is the sonof James P. Miller and will be a

student in Florida Christian College this fall.

Rodney Miller

I see in the papers that Alabama Christian College has announced a drive for $5,000,000.00 as soon as they pathe $80,000,000.00 they now owe and that York College is planning a drive for $2,000,000.00. Others are doing thesame. Br ethr en need to stop and think about these figures before they start taking money from the treasury of thchurch to give to these schools. The rise in the cost of operating the Herald of Truth has shocked many. If we are not car eful we will soon be like the old man who gave dime to the lady collecting for the Mi ionary Society and then called her back and gave her a dollar to get the dime wher e it needed to go. — JPM.

THIS PEOPLE'S HEART IS WAXED GROSS

Glenn L. Shaver, Denton, Texas

In Matthew 13:13-15, Jesus informs us why He spoke to themultitude in parables: "Because they seeing see not; andhearing they hear not, neither do they under stand. And inthem is fulfilled the pr ophecy of E saias, which saith, 'Bhearing ye shall hear , and shall not under stand and seeing apprehending not the soul-penetrating, life-giving words addressed to them".

S. T. Bloomfield, in the GREEK TESTAMENT with English Notes, Volume I, states: . . . the hearts of the man were so hardened by a long course of wilful and presumptuous sin, that, according to the regular operation of moral causes and effects, they, though seeing, in fact, did not see, and though hearing, yet, in fact, did not hear, norhearken, and consequently could not understand".

J. W. McGarvey, in THE NEW TESTAMENT COMMENTARY, Volume I, said: "As Isaiah had written concerning his own generation (Isa. 6:9, 10), this people'sheart had 'waxed gr oss;' that is, it has become filled withearthly and sensual desires, and especially so with reference to the expected kingdom of the Messiah. This state of heartmade their ears dull of hearing; that is, it made themindisposed to hear with favor the words of Jesus. It led them also to close their eyes; that is to r efuse to see the evidence of his messiahship and his divinity".

H. Leo Boles, in A COMMENTARY ON THE GOSPEL ACCORDING TO MATTHEW said: ". . . their hearts had become fat, as applied to the body; sensual and stupid as applied to the mind; they wer e like a man over come withobesity, too heavy and dull to hear or see, sleepy anbrutish. The spiritual spark is buried in a heap of earthly car es and pleasur es." (Deut. 32:15). He continues his comments on the passage by saying, "These people hahardened their own hearts, had closed their own eyes, hadr efused to exer cise their own power s of under standing,because they did not want to know the truth. The responsibility rested upon them for their present condition; they could not blame the law, God, or any one else; theywere wholly responsible. It is the law of God's spiritualkingdom that resistance to truth hardens the heart. To rejectthe truth and excuse and defend themselves in opposition to it, they armed themselves with countless errors and falsehoods" (Ibid.)

Dr. Bloomfield said: ".. . the Jews would hear indeed the doctrines of the Gospel, but not understand them; would see the miracles wrought in confirmation of its truth, but not be convinced thereby. Not that the evidences themselves were insufficient to establish its truth, but because their hearts wer e too corrupt to allow them to see the for ce of those evidences" (Ibid.)

Adam Clarke, in A COMMENTARY AND CRITICAL NOTES ON THE NEW TESTAMENT, Volume I, states: ".. . these words wer e fulfilled in the Jews, in the time of the Pr ophet Isaiah, so they ar e now again fulfilled in these their posterity, who exactly copy their father's example.

These awful words may be again fulfilled in us, if we take not warning by the things which these disobedient peoplhave suffered".

Hence, from the above comments we gather the following reasons why the people's heart had become waxed gross:

1. They had continued a long course of wilful and presumptous sin.
2. Their hearts were filled with earthly cares and pleasuresand sensual desires.
3. They were indisposed to hear with favor the words of Jesus.
4. Their hearts had become too corrupt to allow them to see the for ce of the evidences.
5. They did not want to know the truth, hence, they armed themselves with countless errors and falsehoods.

Now, since Isaiah described the awful condition of the people's heart in his day; Jesus applied the lesson to the people of His time who refused to accept His teaching; anPaul made a similar application to the people in Rome who refused to believe the evidences (Acts 28:25-27); hence, let us apply this inspired teaching to the people of our time.

For example:

1. Have not many people of our day continued a long cour se of wilful and pr esumptuous sin?
2. Are not many people's heart filled with earthly cares and pleasur es and sensual desir es?
3. Does not the rejection of Christ's words show that many ar e indisposed to hear with favor the wor ds of Jesus?
4. Have not the hearts of many become too corrupt toallow them to see the force of the evidence of truth
5. Is it not true that people who do not love the truth nor seek to know it, arm themselves with countless errors and falsehoods, thus, their hearts are waxed gross?

Now, let us apply the "fruit test" (Matt. 7:14-20), thatwe may see the attitudes and dispositions of the people'heart of our own day and see if it isn't because the heart of man has become "waxed gr oss".

First, let us explore this among denominational churches. Have we not heard many express themselves after this manner? —

1. It must be right because it has been pr acticed so longby so many.
2. Others are doing it and it seems so good, so we cando it too.
3. I don't care what the Bible teaches, I'm satisfied and feel I'm doing right
4. I don't care if the Bible does say that, I don't believe it is essential.
5. Don't r ead the Bible to me, my par ents believed this way and besides we have many educated ministers that believe as I do.

Thus, among denominationalism we see a sectarian prejudicial attitude of heart and a closed mind, which shows that their heart is "waxed gross". Hence, they use countlesserrors and falsehoods to pervert, change and twist the truth to salve their own consciences.

Secondly, let us see if this same attitude and condition of heart is to be found among us — members of Christ's church. Do we not hear many among us today express their mind after this fashion? —

1. We have been doing this for a long time, hence, we ar e going to keep on doing it.
2. We are going to do this because the people want to andthe elder s have appr oved it. 3. The "big preachers" among us believe it is right, hence, we can do it.

4. E xamples ar e not binding — ther e is no set pattern — hence, we can do as we wish.

a. The examples of the churches relieving the needy ar e not binding on us today, for the chur ch is not its own home and elder s of the chur ch cannot over see a home, hence, we must have Benevolent, Charitable Institutions or Organizations to build a home (house) to provide care — relieve the needy b. The church is its own Missionary Society to preach the word, but the Mi ionary Societies controlled the chur ches, hence, they wer e wr ong, but we can voluntarily pool our funds under one local elder ship —Sponsoring Church Plan — and it will be scriptural. c. The church is to edify itself, but the schools, colleges, and camps are teaching our young people the Bible,hence, it is scriptural to support them in this good work.

5. Thus, many among per vert, change, and twist the scriptures to justify their practices — refuse to hear what the tr uth teaches — and arm themselves with countless errors and falsehoods.

Reader, can you not see the same disposition of mind andcondition of heart among brethren today that is found indenominationalism and which was also found in the days of Jesus and Isaiah? Indeed the hearts of many have becom"waxed gross". They have closed their eyes so that they cannot see; they have stopped their ear s so that theycannot hear; and their hearts have become "waxed gross' so that they cannot understand. In the present controversies we see many who have closed their eyes, stopped their ears, and refuse to understand with their hearts. It seems that pride and prejudice has taken the place of reason and understanding in the hearts of many. Thus, they allow pride and prejudice .to rob them of the truth. They reject the truth (established by pr ecept, example and necessar y inference),and seek to justify themselves by tr ying to defend their man-made doctrines with countless errors and falsehoods. What a pitiable condition it is, when people "see", but "see not""hear", but "hear not", and cannot understand with their heart.

My sincere desire is that all may love the truth, obey itfrom the heart, and walk in the truth, so that, we car. enjoythe wonderful assurance of the words of the Lord Jesus to His disciples, "Blessed are your eyes, for they see: and yourears, for they hear" (Mt. 13:18).

SALVATION -HEARING THE WORD

No. 3

Thomas G. O'Neal, Jasper, Ala.

In our last article I pointed out the responsibility of boththe congregation and the Christian to preach the gospel tothe extent of their ability. After the gospel is preached, in order for it to benefit the sinner, the sinner must hear the word preached. It is hearing the word that we want to studywith you in this article.

The word "hear" is used at least in two different waysin the New T estament, both of which ar e used in r elation to the conversion of Saul. In Acts 9:7, we read, "And the men which journeyed with him stood speechless, hearing avoice, but seeing no man." Then in Acts 22:9, the record r eads, "And they that wer e with me saw indeed the lightand were afraid; but they heard not the voice of him that spake to me." At first one might say we have a contradiction, but not so. In Acts 22:9 the word 'hear' is used in the sense of understanding the message the voice spoke, but in Acts

9:7 the word 'hear' is used in the sense of hearing a noise but of not understanding or comprehending the message. W. E. Vine's An Expository Dictionary of New Testament Words,says on page 204, "AKOUO, the usual wor d denoting thear, is used (a) intransitively, e.g., Matt. 11:15, Mark 4:23;

(b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, 'hearing the voice,' the noun 'voice is in the partitive genitive case (i.e., hearing (something) of), whereas in 22:9,they heard not the voice, the construction is with the accusative. This removes the idea of any contradiction. The former indicates a hearing of the sound, the latter indicates the meaning or message of the voice (this they did nohear.) 'The former denotes the sensational perception, thelatter (the accusative case) the thing perceived.' (Cremer.)"

No doubt there are many who hear the word of Godpreached — hear the sound of the preacher's voice, but this will not save. It is necessary to hear the sound of thepreacher's voice and to comprehend the thoughts and tounder stand the message in order to be saved. This kind of hearing produces knowledge. Jesus said, "E ver y man therefore that hath heard, and hath learned of the Father, cometh unto me." (Jno. 6:45). This hearing the word ofGod produces an understanding of God's word. Christ said, "Therefore speak I to them in parables: because they seeing see not; and hearing they hear net, neither do theyunderstand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not under stand; and seeing ye shall see, and shall not per ceive; For this people's heart is waxed gross, and their ears are dull of hearing, and then eyes they have closed; lest at anytime they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes,for they see; and your ears, for they hear." (Mt. 13:13-16).

It is necessary for one to hear, that is, understand the word of God in order to be saved. When one hears in the sense that he under stands the voice of the L or d, then and onlthen will that soul know what the L or d r equir es of him.

A noble example of hearing the wor d of God is found in the eighth chapter of Acts. After the eunuch had read from Isaiah and Philip had joined the chariot, the eunuchinquired of Philip if Isaiah was talking about himself or some other person. Philip began at the same passage of Scripture and pr eached Jesus unto this man. Upon arriving at some water, the eunuch requested baptism. This eunuch hadheard the things Philip preached, had understood or comprehended them and therefore, wanted to do somethingabout them.

In order for one to properly hear the word of Christ it is necessary for a great amount of time and effort to be exerted upon the part of the individual. No person learns the will of God at one listening of gospel preaching unless they are more attentive and more eager to learn than the average person. It takes time and effort to learn the will of God. This should not discourage any from beginning to study God's word, but rather should cause all to spend more time in studyof God's will.

One other point needs to be made before our article is concluded. Cod's Word can be understood. Many claim thatthe word of God is so difficult that the average man cannounderstand all the things in the Bible. We need always in our study of the Bible to remember that there are some things r evealed and some things not r evealed. (Deut. 29:29). Weshould not tr y to under stand the unr evealed! Concerningthose things revealed, Paul said God had revealed them unto him and he wrote them, and when we read them we could understand them. (Eph. 3:1-5). We need not depend uponany priest or preacher to tell us what the word of God says,but rather we need to study for ourselves. (Acts 17:11).

I marvel that the brethren are not able to discern the purposes for the meeting houses. I have just read a tirade about the preacher that found the janitor eating in the meeting house on his lunch hour and thought this pr oved that the br ethr en could turn the building into a banquet hall. Paul spoke in the long ago about brethren who were, "ever learning, and never able to come to the knowledge of the truth". It seems that brethren would know that the uses of the meeting house must be in keeping with the purposes of the church that meets there. If the nature of the church is spiritual, then the house built to house that spiritual church should be used for spiritual purposes. The janitor eating asandwich in the cla room would not change the purpose for which the building was erected, but a chicken dinner for all with tickets sold at the door would. If a br other gets a drink from the water cooler, the purpose of the building has not changed; but if a refreshment bar is erected in the basement, we have another story. If the church of our Lord was established for r ecr eation, then the building should be used to reflect the fun and frolic nature of the church; but if the church was established to save souls, both the church and the building that it builds should respect this high andworthy purpose. Read again Paul's admonition in I Cor.

12:22.

20 THOUSAND CHILDREN

I see by the paper s that the T ennessee Or phan Home iColumbia, T ennessee, claims 20,000 childr en have been through its doors. This is, of course, a large figure and would r epr esent a city of fair size. Now think for a moment. IFTHE INSTITUTION THERE IS JUST THE HOME RESTORED, as they state it is, and the board or superintendent or someone is the father and someone else the mother, then you have a family WIT H 20,000CHILDREN begging for help from the outsiders. Paultaught that if a widow had as much as a nephew, he should provide the relief. What would he have written to a familwith 20,000 children (all of which have had better training than that given children reared in Christian homes— see SEARCHING THE SCRIPTURES for March -61). Ihave no way to know how many childr en the home has cared for through the years, but one thing has to be true: if the claims made by some brethren for the superior care and training of the children are true, then they are in sufficient number to care for their own home beautifully. If they arnot doing this, then the tr aining is not superior. Perhaps theinstitution will give us the figures on how much and howmany of these children who have gone out from them andare now heads of families themselves feel any obligation tthe home that befriended them. If they are not careful, theywill violate another Bible principle of failing to teach their children to care for their own.

(This is the second of a series of three articles byEarl West which appeared in the Gospel Guardian onFebruary 23, 1950, page 4. We continue this series from last month.— Editor.)

LEARNING A LESSON FROM HISTORY No. 2

Earl West

W. K. Pendleton had asserted that merely because thScripture was silent on the mi ionary society did not argueagainst the society. If we were to follow the principle of the silence of the Scripture on any given subject as a positive rule of prohibition, Pendleton believed that this rule would be productive of evil. But up to now, he had merely arguedagainst the criticism of the society's opponents. The greater part of his speech was devoted to the proper defense of the mi ionary society on the ground of expediency. We give insummar y the ar gument which Pendleton used. Those who will be interested in reading his address may find it in thNovember i ue of the Millennial Harbinger for the year 1866, beginning on page 494.

The word church is used in the Bible in two differ ent senses: a local and a universal sense. The church at Corinth, for example, was the use of the term in a local sense. It had reference to the saints in a particular locality. The word church used in a universal sense had reference to all of the saints the world over.

Alexander Campbell had argued that God had given to the church the responsibility of saving souls, but to what church—the church in the local sense or the universal church? His answer: the chur ch univer sal had been given the obligationof preaching the gospel to save souls. Whatever method thechurch, in the universal sense of the term, would use to pr each the gospel to save the souls was acceptable on the grounds of expediency. In other words, God commanded thechurch to preach the gospel, but he did not tell the church the ways and means of preaching the gospel; therefore, it was left free to devise any kind of scheme in order to accomplish this work. This is the core of the defense that both Alexander Campbell and W. K. Pendleton used. This was the crux of the defense by the advocates of the society from that day to this. Stated briefly, the defense is, "The church universal must preach the gospel, but God has left the church universal free to devise whatever schemes it can to accomplish its work," with Alexander Campbell, W. K.Pendleton and Isaac Errett, and all the hosts of societyadvocates, any human organization which the church wanted to bring about to accomplish the work of the church wasthoroughly acceptable as an expediency. If the church were interested in establishing a Bible society, it could do so on the same ground of expediency. If the church were interested inestablishing a publication society, it could do so on the same ground. Moreover, if the church were interested in establishing educationalinstitutions, it could do so on the gr ound of expediency.

When, therefore, Alexander Campbell or W. K. Pendletoncalled upon the churches of a particular state to endow achair for Bethany College, they did so with perfect consistency. To them human organizations to aid the church were right. It was perfectly acceptable, in theiopinion, for a human or ganization to exist in order to dothe work of the church. It is rather strange how some men inthe present day can feel that they act consistently whethey do not occupy the same ground which Campbell didCampbell believed it was all right for a society of any nature to do the church's work; therefore, it was not wrong for the chur ch to support that society, and Campbell fr eelyasked for it. Brethren today, however, claim to believe that it is wrong for a human organization to exist to do the work of the church. Just how they can be consistent is hard to see when they do not occupy the same position with respect to human organizations that Campbell did. He and Pendletonbelieved that it was right for the chur ch to use any humanorganization to do its work. Thus, they could ask of anchurch support for that human organization and do soconsistently with their own viewpoints. It is generallyadmitted today that no human or ganization has any right to exist to do the work which God gave the church. He whobelieves this cannot consistently believe that the church should support any human organization.

THE CHURCH UNIVERSAL

Someday, somebody will do the cause of Christ a r eal ser vice by taking the concept of the chur ch univer sal and giving it a thor ough analysis based upon the scriptures and upon church history for the past two thousand years. The chur ch is spoken of in the New T estament in a univer sal sense. There is a body of people, characterized by the factthat they follow Jesus, that comprise the New Testament church in its universal sense. However, there are some things about this truly significant. For example, it is significant that the church universal has never known but one officer— Jesus Christ himself, who is Head over the body, King over his kingdom. The apostles were the ambassadors of this Kingto the church, and existed before the church did. The studyof church history reveals the fact that every time men thoughtin terms of the church universal, they ended up by forming or ganizations which, in their work, substituted themselves in the place of Christ. Roman Catholicism is the highest embodiment of the church universal concept and is frank to admit that its pope is considered to be the vicegerent of Christ on earth. So far as the church universal on earth is concerned, as viewed by a Romanist, the pope is Christ. Protestantism thought in terms of the church universal and set up synods and conferences. These synods and conferences have written creeds, created confessions of faith— in short, have made laws for the church universal, a prerogative which belongs to Christ. In the final analysis, these synods and conferences assume the position of Christ over the church universal. Some, like the Baptist denomination, have tried to throw off the concept of the chur ch univer sal for a time and insist upon strict congregational policy. Yet, theinvariably thought in terms of the church universal and established associations which soon began to dictate to thlocal chur ches, a pr er ogative which again belongs to Christ. In the restoration movement, brethren began tthink in terms of the church universal and, with that concept,formed a mi ionary society. Looking back on this history, as we can now, who can fail to see that this society became the master and soon dictated to the chur ches, a pr er ogative whicbelongsto Christ.

That Christ intended for the world to be converted throughindividual congregations being established in every locacommunity and, thence, exer cising a saving influence over that community seems too obvious for dispute. The plawhich the author of Acts lays down is that the gospel is tospread from Jerusalem, thence to Judea, to Samaria, and to the uttermost parts of the earth. The gospel radiated out,local congregations were planted, and exercised a savinginfluence upon the community. In one generation the gospelwas sounded out to the whole earth, and that without a mi ionary society. It is an indictment not against the organization but against our individual religious fervor that the same isn't done today. The only church organizatioknown to the New T estament is that of a local chur ch, not the church universal. The individual congregation of Christ's disciples is the only missionary society known tothe scriptures.

Hamartano, "I Sin," -No. 17

The noun hamartia has been studied under the general denotations, "the committing of sin," and "the act of sin." In this latter sense, it was obser ved that the noun alwaysoccurs generically in the Synoptic Gospels and Acts except in Matt. 12:31 and in Acts 7:60. In these passages it is to be noted that specific sins are referred to. Note also thatthese passages are the only ones in these books that employthe noun in the singular .

The author considers it noteworthy that hamartia occurs in a few passages in the collective sense. An excellentexample of this may be seen in the following: ". . . Behold the L amb of God, which taketh away the sin (hamartian) of the world," John 1:29.

In the following passage hamartia occur s by metonymyfor a sin-bearer: "For he hath made him to be sin (hamartian) for us, who knew no sin (hamartian) . . ., " II Cor. 5:21.

All men seek truth. In whatever ar ea we labor we attempt to discover truth and to use this truth to improve our efforts and the results of our labors. No man nor group of mewho are honest with themselves can claim infallibilityCertainly the scientist does not make such a claim. He isthe first to admit that he is not in possession of absolute truth. His presentations are, at best, relative truths. As his knowledge incr eases he is able to modify his conclusions and to come nearer the absolute truth. Whether or not he shall ever reach absolute truth is still a point for much discussion. To say the least, this goal is not in sight. In seeking truth the scientist first makes observations and secondly, interprets these with his mind. In both ar eas ther e ar e possibilities of error. All of us can recall instances in which we have been deceived by our senses. By the same token, we can alsorecall instances when our interpretations of situations have been in error. The Scriptures claim to present absolute truth and science claims, at best, to present relative truth. The only r easonable appr oach is to accept the absolute. T his is not to speak against investigation in science or in any other area. Of course many of the claims of the scriptures rest uponfaith. Many of its claims have been proven by external evidences. We cannot prove the existence of God scientifically.Many speak of Nature, Power and other names to indicate a beginning force but do not admit that this was Jehovah. Ultimately our acceptance of God must rest in the scriptures and upon our faith. This is not so strange since the scriptures claim infallibility and man readily admits fallibility. It is not so strange for man to place his trust in these truths which have never been discredited down through the ages of time. Man is often found to be in error, but the Bible has never been pr oven to be in err or in one single point.

BONDSERVANT OR FREEMAN, WHICH?

Jimmy Tuten, Jr., Ft. Lauderdale, Fla.

To preach the Gospel of Christ one must preach Christ crucified. In his first epistle to the Corinthians, Paul tells them that he "determined not to know anything among yousave Jesus Christ, and him crucified" (I Cor. 2:2). In the same writing Paul calls this the preaching of the Gospel(I Cor. 15:1-6). The Gospel is called the "form of doctrine" (Rom. 6:17). It has facts to be believed, commands to beobeyed, and promises to be enjoyed. When one believes the preaching of Christ crucified, and obeys the command to be baptized; that one is made "free from sin" (Rom. 6:17-18). The Christian, being made free from sin, is called a "freeman". He is, at the same time, a "servant of God" (Rom. 6:22; I Cor. 7:22). The New Testament teaches, then, that he who believes and is baptized becomes both freeman and a servant.

The term "servant" denotes a bondslave; one whose veryexistence belongs to another. As a bondslave, one has nofreedom. By a bond he is bound to his master. A freeman, on the other hand, has liberation or freedom from such bondage. He is released from restraint. These two terms (i.e., fr eeman and bondser vant) as they appear in various scriptures seem to contradict each other. We are faced with what is called a paradox. Because of this, some have difficultyunderstanding how one can be in Christ and have freedom, while at the same time be spoken of as bondsman. The solution to the problem can be found by examining in thelight of the New Testament the relationship of the child of God to the world and to Christ.

Some do not enjoy freedom in Christ. Instead, they are subject to bondage and slaves to Satan (Heb. 2:14-15; Rom. 6:17). In this relationship they walk in darkness andaccording to the "course of this world." They walk accordingto the "Prince of the air" and the "spirit that worketh in the children of disobedience" (Eph. 2:2). Their lives are vile and corrupt, and for a reward they will have "death" (Rom. 6:23). One need not r emain a slave to Satan for his freedom has been bought! Christ by His death on the cross of Calvary provided the means whereby one can be translated from the kingdom of darkness into the kingdom of God's dear Son (Col. 1:13; Heb. 2:14-15; I Pet. 1:18). By His vicarious

death, Christ provided redemption. He offered Himself as

a sin offering. While in sin, the sinner insults and dishonors

the authority and law of God. But God loves the sinner and

offers him freedom. Reject that freedom in Christ and yo

wound the affection of our heavenly Father. Accept it and

you become a son, a freeman!

"Freedom" denotes deliverance from sin (Rom. 6:18, 22; 8:21). It means that one is emancipated or "set at liberty".Freedom has its obligations for there are certain terms which the sinner s must accept in or der to be freed from sin. He must obey the Gospel from the heart (Rom. 6:17). If he believes that the blood of Christ was shed for freedom's sake; then he must be baptized into Christ (Gal. 3:26-27).Freedom is found only in Christ Jesus. All can enjoy this freedom by simply obeying the one who makes freedom po ible.

By reading carefully Romans 6:1-6, the reader can see that the apostle Paul included himself among those who have been made free from sin. Paul was at one time the "chief of sinner s" and a slave to Satan; but he now enjoys fr eedom in Christ. At the same time that he was a freeman, he sayshe was a servant (bondsman). He was a bondsman to Christ (Rom. 1:1). Paul did not contradict himself in claimingto be fr ee while at the same time being a bondser vant. In being made free, one becomes a servant to Christ. He has a new Master! As freeman we must yield all our members as servants to righteousness (Rom. 6:18). Every life is aservice of some sort, whether of sin unto death or obedience unto righteousness. Paul says, "to whom ye yield yourselves servants to obey his servants ye are . . ." (Rom. 6:16)"Ye yield" denotes the acts of yielding while "ye are" denotes the condition of the one who does the yielding. The veryfact that one obeys the Gospel of Christ is evidence of yielding to Christ, One serves Christ to become free from sin and must continue to ser ve Him faithfully

Because of its baseness, servitude to Satan is slavery.Our service to Christ is lofty for we serve Him as sons andnot as slaves. This willing obedience is subjection withoubondage. Christ did not set us free in order to bring us into another form of bondage; but set us free that we mightserve Him freely

Bondservant or freeman? Friends, we are both! If we have been redeemed by the Saviour's blood in obedience to His Gospel, we are free from sin and now we serve the Lord. With a glad heart we accept the fact that we are freemen and bondsmen, a thing impo ible in the case of earthly slaves. Let the servants of the Lord serve with humility omind "knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord" (Col. 3:24).

THE DOOR OF FAITH

Wilbur Hunt, Palmetto, Fla.

"And when they wer e come, and had gather ed together, they r ehear sed all that God had done with them, and how he had opened the door of faith unto the Gentiles" (Acts14:27). This verse has reference to Paul's first mi ionaryjourney as recorded in chapters 13 and 14, and mentions the phrase "the door of faith". This phrase has reference toopportunities to becoming and r emaining saved. How can the door of faith be opened and be kept opened for us today

There is, first of all, a desire to hear the word of God as did Sergius Paulus and the residents of Antioch of Pisidia(13:7, 42-44). A second thing is having "faith to be healed(14:8-10) of one's sins, that is, realizing one's sins or spiritual sickness and turning to The Great Physician, Christ. Third, one should believe and fear or respect God (13:12, 26, 48).

A fourth thing is the acceptance of the mercies of God inChrist Jesus, which includes being forgiven of one's sins and being justified (13:34-39). Fifth, one should repent or "turn from these vanities unto the living God", and to acknowledgethe Creatorship, sovereignty, and testimony of God (14:1517). Sixth, one should continue in the gr ace of God and in the faith, not just in times when one is tested and facesper secutions, but all of the time and to do it joyfully in view of the blessings and promises of God, rather than quittingas did John Mark (13:13, 43, and 52; 14: 21 and 22). The seventh thing is co-operating with God all of the way, from becoming a Christian to being finally saved in eternity

Such persons are ordained to eternal life, not in the sense that there is a fixed number of people whom God from thebeginning decreed that they will be saved regardless of the kind of lives they live, and that ther e is likewise a fixed number of people destined to be lost regardless of what theydo on earth, but in the sense of having the pr oper disposition and attitude towar ds God and His wor d, being spiritually minded, and choosing to obey God. To suchpersons, the door of faith is opened, whereas the door offaith is closed to those who would ridicule and reject, out of their own choice in the matter, the word of God and the Gospel Plan of Salvation. Is the door of faith opened or closed to the reader? It is up to you.

NUMBERS -SOJOURNERS

In the great revelation of God to man, called THE BOOK, we now note the book of Numbers. It seems the book of Numbers is a book of sojourners. Therefore, we use the theme to better see the harmony of this part of the song of Redemption with the Keynote, Christ. There are several inter esting and helpful lessons in this book which we note:

1. There was the taking a census of the people and theplace in the camp of each per son under a captain. Sur elywe note the place each per son occupies in the chur ch under the Captain of their salvation, Christ. T o be sur e each congr egation had elder s but they ar e r esponsible to the Captainof our Salvation. See Hebrews 2:10.
2. The place of the Levites to care for the Tabernacle was given. There is a place of work for every priest today. Each child of God is a priest and each have a work to do.
3. There is found the law of purifying. We know today one outside the body of Christ much reach the Blood of Christ by obedience to the Gospel and those in the church are in contact with the Blood of Christ as they walk in thelight as He is in the light. We must maintain constant contact with Christ's Blood. There were other laws of God in the book of Numbers such as to the Nazarites, Pa over, Tr umpets, Sabbath and etc.
4. Remember the time in the rebellion of Aaron and Miriam when Miriam was stricken with Leprosy? Moses asked God to heal her now to which God r eminded Moses he had a law. E ven though Moses desir ed the healing of his sister contrary to God's law, Jehovah did not permit this and Miriam was healed only in accord with this law.

Many today plan to wor k, save souls contr ar y to the lawof Jehovah but such will not be permitted by our Father. We can think of the fier y ser pents and God's law ofhealing those who look on the brazen serpent. In the NeTestament we are told as Moses lifted up the serpent ithe wilderness so must the Son of Man be lifted up. Nocure apart from God's law and no forgiveness of sins apart from God's ordained way. Through Christ, the Keynote of God's song of Redemption, must redemption come. Think of the sojourneying in the land of Moab and Balaam's desire to be r ewar ded. He had some good points such as:

1. Not go beyond the wor d of God.
2. Go see what God will say
3. A man r ecognized whom God hear d by Balak.
4. Cannot go beyond what God will say for much gold

and silver. But Balaam went to Jehovah after knowing his will and thought perhaps God would change. Balaam did not lovethe will of God as he should and becomes a gr eat lesson to us. Compare Christ when he knew he must die— Father if it be thy will let this cup pass from me." The desire of Christ was to completely do the will of the Father and thatshould be our will.

We may also see the boundaries of the land for each tribe given and the appointing of cities for refuge. On our way to that home of the soul there are certain boundaries we must not cross and the church is a place of refuge to the wear y pilgrim her e below.

WHAT IS WRONG WITH THE SO-CALLED CHURCH OF GOD?

This is a book of debate notes used by Brother Miller in his debates with Thomas O. Dennis and Billy Sunday Myers of the "Chur ch of God" in the springand fall of 1956. These debates were held in Charleston, South Carolina and Lancaster, South Carolina.

The book is well worth the price of $1.50. Those who are interested in knowing the false positions of the "Church of Cod" will gr eatly benefit by

reading this work. Order your copy today.Price $1.50

REFERENCE BOOKS

HARMONY OF SAMUEL, KINGS AND CHRONICLES by William D. Crockett --------3.50 CRUDEN'S DICTIONARY OF BIBLE TERMS

by Alexander Cruden --------------------------------3.50

CRUDEN'S CONCORDANCE, HANDY REFERENCE EDITION by Alexander Cruden 2.95 BIBLE STUDENT'S ENGLISH-GREEK

CONCORDANCE by James Gall — -------4.95 PELOUBET'S BIBLE DICTIONARY -----------------4.00 COMPLETE CONCORDANCE TO THE

AMERICAN STANDARD BIBLE _____ ----9.00 STRONG'S EXHAUSTIVE CONCORDANCE OF THE BIBLE by James Str ong _________ — -13.75 NAVE'S TOPICAL BIBLE _____________________ 9.95

SANCTIFICATION AND HOLINESS

"Church of God" people are called holiness people and as far as I know they have no objection to being thus referred to, because they feel that they have a monopoly, to a largeextent, upon what they call the doctrine of holine . Theymean by this that they are sanctified in a special way to thepoint where they are not subject to sin. Much of the discussions with "Chur ch of God" pr eacher s evolve ar ound the matter of what sanctification is and the New Testament doctrine of holiness as it is taught in the Word of God.They love such passages as Isaiah 35:8 where Isaiah said,

And an highway shall be ther e, and a way, and it shall be called, The way of holine ; the unclean shall not pass over it; but it shall be for those; the wayfaring men, though fools, shall not err therein.

They feel that the prophet is specifically speaking of themwhen he talks about the way of holiness and in this sense they ar e peculiar to the peoples of the r est of the world as they walk in the way of holine . It is, however, worth while to note that they have no conception of how they got into"the way". I saiah 35:8 wher e I saiah says a highway shalbe ther e, and a way, we r epeatedly asked them to tell us how they get into "the way". Of course, in John 14:6, Jesus said, "I am the way", so if any man is to walk in the way of holine , he will have to walk in Christ and there is the wayof holine . Since Christ is the way, then of course, a man has to be found in Christ bef or e he could be in the wayof holine .

Their outstanding debaters, and one who represents them continually in discu ion, on four separate occasions have refused to answer the question of how they got into "thway". All could easily see that he had no right to the wayof holine , neither does any other man have a right to the way of holine , unless he is in the way, and the way is Christ. Galatians 3:27 teaches that we are baptized into Christ which would be in turn to be baptized into "the way". In Galatians

3:27 the Apostle Paul had this to say, “For as many of youas have been baptized into Christ, have put on Christ". This would put all "Church of God" people in the position ofhaving to be baptized into the way befor e they could walkin the way of holine . Yet at the same time they deniedbaptism in water necessary to save, therefore, have no meansof getting into "the way" that they themselves claim to love so much. If they knew how to get into "the way", I am certain Mr. Thomas O. Dennis or Mr. Billy Sunday Myers wouldhave been glad to answer the question. Since it was unanswer ed, I can only conclude that they have no knowledge of how to get into "the way". We ar e baptizedinto "the way". Christ is "the way", therefore, withoutbaptism no man could be a part of the way of holine .

We will give attention to how mixed up they ar e in regard to conversion and sanctification. The word sanctified, of course, simply means to set apart, and in the word ofGod we have many things referred to as sanctified. In Exodus

29.43 we find that the tabernacle was sanctified. In Exodus

19:23 we find that Mount Sinai was sanctified. In E xodus

29:36 we find that the altar under the Old Testament law was sanctified. In Numbers 7:1 and II Chronicles 29:19 we find that the instruments and vessels of the tabernacle were spoken of as being sanctified. Thus, under the Mosaic system there were sanctified persons such as the high priest, sanctified things such as the tabernacle, sanctified instruments such as the vessels used in connection with its worship, andsanctified seasons or sacred seasons such as the Passover and the Day of the Atonement.

The word "sanctification" does not carry with it the ideathat is gener ally ascribed by pr eacher s of the "Chur ch of God". It simply means that when a man is converted toChrist, he is translated out of the kingdom of darkness into the kingdom of God's dear Son and he is set apart as a Christian and a child of God. "Old things have passed awayand behold all things have become new." The idea, therefore, that a sanctified man is a perfect man is one not found in the word of God. He has been set in the church bythe Lord. In Acts 2:47 we find that the Lord added to the church. Every child of God when he obeys the gospel is thus moved and "set apart" sanctified. This is not connectedwith his sins but his location. He is now in the chur ch of Christ. It seems strange indeed that those who speak so muchof sanctification then turn and deny the importance of thchurch where we are set apart and made to "sit together inheavenly places in Christ Jesus".

In the next i ue we will answer the question: can asanctified Christian sin?

"TABLE SERVING" HINDERS EVANGELISTS

Earl Fly, Orlando, Florida

"And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians againstthe Hebr ews, because their widows wer e neglected in thdaily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not r eason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually toprayer, and to the ministry of the word." (Acts 6:1-4).

These apostles were not minimizing the importance andnecessity of serving tables, nor were they objecting to doingthis type of work on the gr ounds that they wer e too exalted to stoop to such labor. But since they were already engagedin the important and great work of the "ministry of the wor d" it was not "r eason" that they "should leave the wor d of God, and serve tables." They did not ignore the need but on the contrary they gave instructions for the appointmentof men to attend to this important work. These seven men could do the work as well as the apostles, leaving them free to continue in their work. The King James translation "reason" is rendered "fit" with a footnote of "pleasing" in the American Standard Version. It would not have been "pleasing" to cease the ministry of the word to serve tables.

IT IS NOT PLEASING TODAY

It is not pleasing today when congregations require evangelists to leave the ministry of the word to "serve tables" and it is not fitting for evangelists to complytherewith. Many preachers are so loaded down with "table" duties that little time and str ength ar e left to study, meditate, prepare and preach. Many brethren, for example,expect their pr eacher

to select, purchase, store and distribute all class literature, select and appoint teachers, keep all records, oversee buildingupkeep, open and close building for all activities, buysupplies, see about all advertising and yard work, publish, fold, address and mail the bulletin, plan and promote all programs, visit socially, visit the sick at home and the hospitals regularlyas a "pastoral" duty, run errands, and a thousand and oneother things that require time and strength. The apostle Paudid not tell Timothy to do the work of a purchasing agent,secretary, elder, deacon, janitor, entertainer, et cetera, but"the work of an evangelist" (2 Tim. 4:5). It is not a matter of the pr eacher being lazy or unwilling to help with anyof these things, but a matter of being fr ee to do the wor k of an evangelist as revealed in the Bible and required bGod. "Table" work can and should be distributed amongthe members, thus giving all an opportunity to work, allowing the evangelist to devote himself to the "ministry of the word," which is his duty to God and man. If all of the body works together rather than requiring one or a few to do everything, then neither "table service" nor the "ministryof the wor d" will be neglected.

Brethren and preachers should re-examine the work of an evangelist as r evealed in the Bible and follow the teachings therein so as to accomplish the most good in the kingdom of God. E ach man should do his duty, whether in "table service" or "ministry of the word", according toability. Think on these things brethren!

". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27

COLLEGE VIEW CONGREGATION Florence, Ala.

Standing for the "old Paths" and growing from the very first service the history of the College View Congregation inFlorence, Alabama is joyful reading. Baptizing 18 the first year the church has constructed a new building and almost doubled in size in its short history. With five elders and seven deacons the future is bright for this young congregation.

C. L. Overturf preached in the first meeting in the newbuilding baptizing eleven. Curtis Flatt one of the most successful preachers in the church from the standpoint ofmaking the chur ches with which he labor s gr ow, is the preacher.

The College View Church of Christ had its beginning inDecember 1960. The church met at early hours in the building of the Poplar Street Church of Christ until entering their new building in October 1961. The congregation began with 101 members present for the first service. The present membership is 180. Elders of the congregation are: Grady Daniel, Vernon Freeman, E. T. Williams, Leon Graham, and Robert Griffin. Deacons are James Beavers, B. J. Daily, Lester Butler, Marvin Moomaw, Jr., Charles Hill, Verbon Jones, and Grady Threet. Curtis Flatt was chosen as the preacher at the very beginning. Flatt previously preached nine years for the Poplar Street Church of Christ in Florence. The present attendance at Bible class exceeds two hundr ed and the attendance at the Sunday morning worship is near 250. Contributions r eached the $500.00 aver age within six months after the church began.

The new building was designed by William Parks of Lawrenceburg, Tennessee, and was built by Robert Pressnell who is also a gospel preacher of considerable stature. The new building of Colonial style, seats 432 with pr ovisions to seat others in wings on both sides in the case of overflow. There are 11 class rooms, a nursery, a paved parking lotaccommodating 100 cars with space for expansion, and thebuilding is completely air-conditioned.

Jerry Belchick, Orlando, Fla. — Brother Connie Adams (Newbern, Tennessee) will begin a short meeting withthe Pine Hills congr egation April 15. Ser vices each evening at 7:30. Br other Adams will begin full time wor k with the Pine Hills congregation sometime in June. This will be the first full time evangelist that the Pine Hills congregation has had. Bible school attendance is running just under 200 each L or d's day and the morning wor ship hour averages around 225 per Sunday. As soon as brother Adams and his family arrive I will begin working in the county with aview toward the establishment of another congr egation ofGod's people.

It is of great encouragement to all the faithful of God toknow how many brethren and churches are standing for the truth and the all-sufficiency of the church of our Lord inMiddle Tennessee. My two meetings, one at Lewisburg andthe other at Eastland in Nashville in April were successful beyond my highest dr eams. In the Lewisbur g meeting atHickory Heights where Brooks Webb is doing a great work, 17 r esponded to the invitation. Of these 10 wer e baptizedand 7 restored. In the Eastland effort where Rufus Clifford is loved and respected brethren came from far and near to hear the gospel. The crowds in both meetings were outstanding in spite of the continued rain. In the Nashville series 2 responded to the invitation. Both Clifford and Webb are examples of the very best in gospel preachers. Men wholove the truth and will not bow to pressure no matter how great. The elders of both of these good churches are men of similar conviction, and the wonderful thing is that they are not alone. In the ver y heart of the institutional cause ther e ar e many churches and preachers who are not afraid. Here is a list of some of the br ethren who attended the Nashville meeting. Harris Dark who preaches for the Perry Heights chur ch. J. D. Floyd of Bowling Gr een, Kentucky, W. M. Shearer of Coopertown, Olin Kern of Charlotte, Sam Youree of Grace Avenue, B. G. Hope who works with the 12th Street church in Bowling Green, Kentucky, Robert Jackson of Riverside Drive in Nashville, T. T. Carney who labors withthe Jackson Heights church in Columbia, Martin Lemon ofWest side in Franklin, William Lewis who is now with the Norwood congregation in Knoxville who is to move to 9thAvenue in St. Petersburg, Billy Ashworth of Franklin who preaches for the Berea congregation in Marshall County,Herbert Winkler well known preacher of Nashville, William Welch of Nashville, Brother Clifton of Taylor Town, Robert Hendrix of Main Street in Woodberry, Nelson Loyd of 27thAvenue in Nashville, Doris Billingsley of Green Hills, BillO'Neal pr eacher at Shacklett, Br other Audrey who wor ks with Rock Chur ch in Dickson County, Newt Derr yberr y, Old Hickory and Gray's Point, Brooks Webb already mentioned, J. B. Bright of 7th Avenue in Nashville, Henr y Ragan of Dickson and Colesbur g and W. A. Resper s of Hampton, Va. .. . In the meeting at Lewisburg these men attended who are not on the list above. Guy McDaniel whopreaches for the El Bethel church at Shelleyville, Eugene Crawley of Shelbyville, Weldon Warmick of First Avenue inL awr encebur g and Fr ank Coffield who is now pr eaching for the new congregation in Chapel Hill. Brethren from over 30 congregations in greater Nashville attended the Eastland meeting. These facts show how strong the current runs for the Old Paths in and ar ound Nashville and should make all of us take courage. — JPM.

Robert Jackson baptized 13 in the meeting with theFranklin Road congregation in Nashville last month. . . .Franklin T. Puckett in a meeting with the church atNewbern, Tenn. with Connie Adams. . . . Morris D. Norman preached in an April meeting at Northside in Lakeland,Florida with Glenn Shuemaker. . . . One baptized at Jackson Heights inColumbia with Ferrell Jenkins. . . . J. Farris Smith preaching in a meeting with the fine East Hills congregation in Pensacola where Claude Wilsford works. . . . Paul Brock in April meeting with the Market Street church in Dyersburg, Tenn. . . . Thomas Butler in two April meetings. One with the North Miami congregation where Bobby Thompson is the able preacher and with the MacDill church in Tampa with Colin Williamson. ,_. . Our readers may need to know thaddress of the church in Coral Gables, Florida. It is the David Fairchild Elementary School at S. W. 57th Street and45th Avenue. Robert M. Atkinson preached there in a meeting in March. . . . Stanley Lovett editor of the Preceptor was the speaker in a meeting, April 22-May 2 with Leonard Tyler and the Sixth Avenue congr egation in Pine Bluff, Ark. It would be hard to know just how much these two men have meant to the cause of Christ. . . . We ar e glad to call attention to the work that is being done by Herbert Thornton and the Perkins Road church in Baton Rouge, La. These brethren plan to build soon. Irven Lee pr eached ther e in ameeting early this month. They have about 50 in attendanceand are worthy. . . .

Morris D. Norman, Plant City, Fla.

Tracy H. Holsberry, Sr. of Plant City, passed this life at

10:30 A.M. on Friday, April 20, 1962. He is survived by his wife, Mrs. Mae Holsberry; a daughter, Mrs. Levi Gentryand a son, T. H., Jr. Brother Holsberry had been a member of the Lord's body since 1921 and had ser ved as an elder of the Plant City church since 1930. He led singing for manychurches in this area, giving his time for the encouragement of the Lord's work. He was a charter member of the board of directors of Florida Christian College and ser ved as such until the time of his death. He stood firm for his convictions through the years and withstood those who would trifle with a "thus saith the Lord," being opposed to any innovation intothe work and worship of the Lord's church. Although limitedin his activities in later year s by ill health, he kept abr east with the activities of the church and lend his years of wisdom toward the solving of her problems.

Funer al ser vices wer e held on Sunday, April 22 at the building of the Plant City church of Christ and burial was in the local cemetery. Morris D. Norman, Byron Conley, and Tom Butler officiating. A great servant has gone to rest and will be missed by those who knew him. Sympathy is expressed to his wife and family."

The Plant City church of Christ will, for the second time,conduct its vacation Bible school at night, June 4-8. There will be classes each evening at 7:30 for all ages up throughthe teen-agers. The adults will meet in the auditorium to hear lectur es by a differ ent speaker each night

The general theme of these lectures will be "Christ in theScheme of Redemption," the purpose of which is to developthe redemptive plan showing Christ as its central theme. The lectures and speaker s ar e as follows:

Monday, June 4: "The Coming of Christ"

By Don Bassett, Dover, Florida

Tuesday, June 5: "The Life of Christ"

By C. L. Overturf, Tampa, Florida

Wednesday, June 6: "The Death of Christ"

By Byron Conley, Bartow,. Florida

Thursday, June 7: "The Reign of Christ"By Ed Britt, Plant City, Florida Friday, June

8: "The Second Coming of Christ"

By Bob Owen, Tampa, Florida We invite any who would to be with is in this effort.

Please Publish In

SEARCHING THE SCRIPTURES

April 25, 1962 To The Gospel Advocate P.O. Box 150 Nashville, Tenn.

Dear Sir:

In the Mar ch 15, 1962 i ue of the Gospel Advocate, an article appeared concerning the debate between W. L. Tottyand Glenn Sheumaker in the High School auditorium inClear water, Fla. I would like to corr ect a misunder standingin this article concerning the meeting at Hercules Avenue at the same time. This meeting was not scheduled to conflictwith the debate. In our business meeting of Jan. 2, 1962, all of the brethren agreed that Jan. 22-25 was the time for the debate. I informed the br ethren at Howar d Street that the Her cules congr egation would be starting a meeting abouJan. 20th. I was incorrect in the starting time, which wasincidental, however, the brethren at Howard Street knew of the meeting about three weeks before the debate.

It was over my objection that they decided to rent thehigh school auditorium just across the street from the Her cules meeting house. I believe this conflict could havebeen averted if the brethren had made phone calls to the participants in the debate.

I have seen the minutes of the business meeting of the brethren who worship on Hercules Avenue. They started making plans in Mar ch of 1961. As soon as Br other Miller had confirmed the fact that he would preach for them in this meeting, they started having their advertisements printed. As soon as Hercules Avenue was informed of thedebate, they held a business meeting to discuss whether or not they should stop their meeting on Jan. 21. They decidedthat since they had already advertised this meeting to start on the 14th and r un thr ough the 24th of Januar y, it wouldbe unfair to the members as well as to their friends to stoptheir meeting short of the announced time.

I have written this in the most humble and truthful manner I know how, and want to eliminate all bitterness and misunderstanding po ible.

/s/ J. H. Cope, Jr.

Member of

Howard Street

Church.

EDITOR IN MEETINGS

James P. Miller, co-editor of SEARCHING THE SCRIPTURES will preach in the following meetings: East Columbus, Miss. ________________ May 13-18 Wendell Avenue, Louisville, Ky. __ ____ June 10-17 College Heights, Florence, Ala. _____ June 24-July 1

All readers of the paper are urged to hear him.