THAT LONG LOUD SILENCE

H. E. Phillips

What has happened to the "anti church supported school" brethren? Hardly a word has been heard from them since the attack Reuel Lemmons made on Batsell Baxter's tract in two editorials in the Firm Foundation of February 18, and 25, 1964.Robert L. Willis in The Gospel Defender of April,1964 reviewed an article by Burton Coffman in theGospel Advocate of February 20, 1964, entitle"Compartmentalism" in which he opposed his position that the church could and should support schools. The Gospel Advocate has had nothing to say in reply to these, and for some reason there has been no further effort to oppose church support of schools from Reuel Lemmons. Have theymade a deal ? Have the "anti" church supported school brethren compromised with the papal powers of Nashville? Will Lemmons dare say more in opposition to the position advocated by Batsell Baxter in his tract Questions and Issues of The Day

The hobby riders on church support of all sorts of benevolent societies are so determined to avoid being labeled "anti" something that they are willingto sacrifice all scriptural principles. Now that thegenerals of this digression have shifted the issue from orphan societies to church support of schools and have declared that "they stand or fall together",there is little hope of the institutional brethren whooppose church support of schools avoiding the titl"anti" unless they compromise and "confess" their error of opposing Baxter, Pullias, Goodpasture, anthe lesser leaders in this movement.

Orphan homes have never been the real objective

of the institutional movement. To get schools in

the church treasuries has always been the real aim

but the great majority of brethren would not

swallow this, therefore, some similar organization

with a deep emotional appeal had to be promoted

to get the principle across by which the .college could

be brought into the support of churches. Anyone

acquainted with the battle over human organizations

connected to the church during the past 25 years

knows that the college-church controversy ha

always been the real i ue.

During 1946 and 1947 a great deal was written in the Gospel Advocate, Firm Foundation and the Bible Banner about churches supporting colleges. G. C.

Brewer and N. B. Hardeman were in the thick of

the fight. W. W. Otey wrote a letter which was

published in the May, 1947 i ue of the Bible

Banner, page 1, in which he said: "If the putting ofthe

schools in the budgets of the churches, to be supported out of the Lord's treasury is not stopped, and I doubt if there is power enough tostop them, then there will be another division inthis generation." At the close of the first editorial byReuel Lemmons in the February 18, 1964 i ue ofFirm Foundation, he concludes by saying: "Nothis is not a matter of opinion; it is a matter offaith. And Bro. Baxter, and those associated withhim in this movement, are violating the faith,perverting the gospel, and if division of the church throughout the nation results from this controversy,he and his associates must bear the shame and

disgrace for bringing it about."

In 1947 the nature of the battle as such that

division was apparent; in 1964 Lemmons say

division will result if this controver sy continues

and the "violating the faith, perverting the

gospel" is not stopped, Baxter and his associates

must bear the shame and disgrace for the division.

But something has happened. These "anti" church

school brethren have become as silent as the tomb

all at once. Have they compromised with the church-

school element? Maybe they have heard the "voice

of the church" and decided to cease their opposition

to "progress."

Homer Putnam Reeves in the January 9, 196Gospel Advocate, page 23, had this to say about The Eldership: "Church government is really republicanin form. That is to say, it is by representation. Elders are the representatives of Christ. Theylikewise represent the church. The wise elder willkeep one ear tuned heavenward, alert to the voice of the King; the other ear turned toward the church to ascertain the need and wishes of the church. Having

heard both the King's voice and the voice of the

church, the elders will set the policies and giv

direction to the work of the church." But what if

the King's voice does not agree with the voice of

the church ? Which one will they follow ? Since these

institutional brethren continue to do what they

want to do without divine authority, the "voice o

the church" must prevail.

Since the Reuel Lemmons editorial against

Baxter's tract on church support of schools all has

been quiet on the western front. Stanley Lovett's

editorial in the April, 1964 i ue of The Preceptormay have the answer:

"But since the appearance of the Baxter

tract and the Lemmons articles there has been

a deafening silence on the part of both of these

men. "Why? "Lemmons failed to come through

with his afore declared intention of 'throwing away' hisprepared 'script' and speaking against the college-in-the-budget position at the 1964 AbileneChristian College Lectureship. The explanatiofor his failure to do as he had declared he would do was given by one close to him as due to'something' that had happened 'east of the Mississippi' that day and 'they' were 'giving

them a chance.' (Whatever that meant!)

"This silence on the part of Lemmons and

Baxter is to say the very least 'unusual.' Not a

further word from Lemmons in the Firm

Foundation on this 'matter of faith,' this

'violating the faith, perverting the gospel' an

'the division of the church throughout the

nation.' Not a line of defense from Baxter

against Lemmons in the latter's most serious

charges against his teaching

"It appears as if a private accord of some

kind has been reached among them. As if the

Gospel Advocate has agreed to say nothing

against Lemmon's position on its pages i

exchange for Lemmons not making his Abilene

speech against the college-in-the-budget. What

has happened?"

But Lemmons comes out in the July 7, 1964 Firm Foundation editorial praising the college in its important help to the church. He says the schools serve the churches in many ways." Schools are of great benefit to the church."-"We were not doinmuch mi ion work until the schools sparked interest in it." Now he says all this is goodprovided the schools do not try to run the church. "Schools must ever be the servants, never the

masters of the church." He applies the statement

from inspiration: "Servants be obedient to your

masters, and please them well in all things," to the

relation of the school to the church. He says: "The

church can, and must, tell the schools what to do.

The church must determine what shall be done, and

then call upon the school to help prepare men to

do it."

In the last two paragraphs Lemmons says:

"Danger s ar ise when schools mount campaigns to

tell the churches what to do. It is not the

prerogative of the school to tell the church what it

can and can't do. It is the prerogative of the church

to tell the school what it can and can't do. . ."

". . . Apostasy in the past has resulted from school

control of the churches. It could have been avoided

by church control of the schools. It can be avoided

in the futur e in the same way."Although Lemmons does not say the church

should or could financially support the schools, h

places them in such a relationship that it would b

difficult to maintain this relationship without

support from churches. What right would churches

have to control the schools if they did no

financially support them? What scriptural authority

gives the church the "prerogative" to tell the

school what it can and cannot do ?

It appears that the silence is beginning to break

in favor of Baxter and company. We wonder if Reuel

L emmons has changed his view that this is a

"matter of faith," and that those who push the

church support of schools to the dividing of th

church must bear the shame and disgrace for this

evil act. The powers "east of the Mississippi" must

be greater than we imagined. If Lemmons does

(Continued on page 3)

"WHERE IS THE SCRIPTURE?"

Since the appearance of Questions And I ues Of The Day by Batsell Barrett Baxter, a tract containing a series of three sermons preached at the Hillsboro church in Nashville, Tennessee duringNovember and December, 1963, a number of articles in reply have been written in various papers andbulletins. One of the best and most complete yet toappear is an 84 page booklet by James R. Cope. This booklet is entitled Where Is The Scripture?— "An analysis of the position of those who advocatechurch contributions to schools and other human enterprises operated by Christians."

It was my privilege to read the manuscript of this booklet before its publication. One of the most impressive features about it is the constant reference to the plain fact that "they have noscripture" for the promotion of the package deal ofchurch support of orphan asylums, sponsoringchurches, hospitals, schools, etc. Brother Cope approaches his task in a scholarly manner withthoroughness and firmness, yet in the very best spirit. He exhibits no bitterness or personal vengeance, but he spares nothing in stating thetruth of what has transpired during the past twenty years relative to these "issues" that have divided churches all over the country. This booklet is well documented with proof that the real i ue has always been church support of schools.

In my judgment brother Cope is the logical mato reply to brother Baxter's tract because the obvious purpose of Baxter's reasoning is to get theschools into the treasuries of churches, and Cope is president of one of these schools.

Batsell Baxter approaches his subject in the usual manner. First, there is no definite pattern; second,churches can co-operate in benevolence, evangelism and edification, by which he means that they cancentralize resources in one place, be it an eldershipor human board of directors; third, the emotional appeal to poor suffering orphans and aliens; fourth,no difference in the money of an individual and thchurch; then fifth, "Christian Schools" are injected as one of the duties of the church, thus church support of schools. He appeals to the long time practice of churches in doing this work as proof ofits scripturalness.

James R. Cope answers completely and scripturally every argument and a umption madby Bat-sell Baxter. If you are interested inlearning what this is all about, by all means you will want to read Where Is The Scripture? I predict that this booklet will be one of the most effective blocks to the sweep of digression in this generation, and itwill live as the answer to further efforts in this direction in the next generation. Thousands of honest brethren will have their eyes opened to thereal purpose of all the pages that have been written and the speeches that have been made to promote benevolent organizations supported by churches. The purpose is to get church support of "Christian Schools"! As Baxter said in his tract: "The orphans' home and the Chr istian school must stand or fall together" (page 29). They will fall together because "they have no scripture."

This booklet can be obtained from Phillips Publications, P.O. Box 17244, Tampa, Florida 3612.Single copies are $1.00. 10 copies for $7.50. 25copies for $12.50. 50 copies for $20.00. 100 copies for $25.00. Order your copy today.

continued

not change to completely favor church support of

schools, he is certain to be labeled "anti" by Baxter

and his associates.

Brethren the real i ue has come to the surface:

the church support of schools. The battleground will

not be turned again to orphan homes and such

emotional institutions to gain sympathy of brethren

in general. Since church supported orphan homes and

schools "stand or fall together," the scripturalness

of church support to schools must first be prove

and then we will return to discuss the relationship

of the church to human benevolent societies. The

silence of Baxter and Lemmons will not keep us

from pressing the i ue. We intend to continue to

call for scriptural authority for the church of the

Lord to financially support "Christian Colleges." If

they cannot find it, by their own statements, th

orphan societies go down with the church supported

colleges.

THE FRAME OF REFERENCE

In the church of our Lord, as in every other institution, there are many words, terms and expressions that have to be understood as theyapply to all that is distinctive in the setting where they are found. In every phase of life this is true. Every busine , trade or profession uses words asthey apply to the particular needs of that undertaking. John Daily, the famous master of ceremonies on the quiz show "What's My Line," calls this the "frame of reference." Daily is not onlya quiz master but an authority on the English language. He is right; every term must be understood in the frame of reference in which it is used.

To be sure, from a Bible standpoint that is asimple matter. Let the frame of reference be the word of God and understand all language in the lightof the Bible itself. This was the great cry of thepioneers and of Peter when he admonished us to"speak as the oracles of God." No surer way can befound than to be right in matters religious. Righteousness, sanctification, or redemption allfound in the 30th verse of I Corinthians, cannot bdefined in the light of a human creed but are understandable in the pages of scripture.

In the current discu ions over the issues of this age words must be understood in their "frame of reference." Unfortunately there is no way to use aBible term for the men who have gone beyond whatis written in the specific sin of which they are guiltyfor these things are unknown to the New Testament. No church in the Bible supported ahuman institution from its treasury and hence nospecific name is given to such a departure. In theNew Testament no one congregation ever tried tolaunch a program for other churches and hence there is no term that applies to them and to themalone. The principle that is violated is there and the warning against "adding to," "going beyond," andetc. is clear but there is no "frame of reference" as such. Heresy would cover the sin in a general wabut it would still not be specific.

As a result of this lack of Bible usage terms are used that have to be understood in the light of their usage. For example the term "modernist" is governed by the realm in which we find it. If theterm is used to cover all religion it means to deny theinspiration of the scripture, the virgin birth and etc.If it is used within the framework of the church it means one who practices a new act or doctrine. Since the oldest orphan home among us is less than 60years old, what better term could be used than this if it is understood ? The building of all types of halls for play and frolic has been copied from the denominations in the last two decades and certainlythose who build and endorse such could be called "modernists."

In the same way the term "liberal" is used in its own "frame of reference." It is used to mean those who ar e not willing to requir e a "thus saith theLord" for all they do. Those who have a liberal attitude toward the scripture say for example "wdo not have to have authority for all we do," or "we do many things for which we have no Bible." Liberal here is used as opposed to Conservative,and rightly so.

I am sure that the brethren who have used the term "anti" will admit this is true. By "anti" theydo not mean that a brother is against God or against Christ and the Bible. They mean he is against whatthey are for, institutionalism. This latter term is another example of this ver y thing. When a brother is referred to as an "institutional brother" or "institutional brethren" a member or members of the body of Christ who favor and practice thesupport of institutions other than divine from thetreasury is meant, nothing more and nothing less.

I Marvel that these terms are even necessary.If we would all just go back to the Bible and speakwhere it speaks we would all have a divine "frame of reference" for every term we use and none of these would exist. Until that day comes some word or words will have to be used to describe every manand condition in the church. It is inevitable that new terms will have to be used to describe new conditions or old terms will have to be given a frame of reference to fit their usage.

PLACING MEMBERSHIP

Jimmy T uten, St. L ouis, Mo.

(continued from last month)

WHY IS IDENTIFYING ONESELF

WITH A CONGREGATION IMPORTANT?

The Bible teaches that God in his wisdom created

the Church as an institution through which to d

all the work that he intended for her to do. The local

Church is the only organization authorized to

accomplish this task. There are, therefore, certain

obligations and responsibilities contingent upo

being actively a ociated with other Christians who

constitute the local Church in your community. Each

member of the body of the saved is a worker

together with God in doing that which God has

authorized "the Church to do. Since the Church in

each neighborhood is sufficient to the extent of its

ability to accomplish the purpose of God, and it is

the body of Christ in the community in which it is

located, it should be clearly seen that every

obligation can be fulfilled, and every privilege

enjoyed only through that relationship. T his means

that ever y child of God must be a working part of a

local Church. We are God's workmanship created

in Christ (Eph. 2:10; I Cor. 12:27). Christians

have an obligation to God and to the local Church;

this obligation to the Church cannot be fulfilled

without a ociation with a collective to God's people.

Now this collective may number two, three, or five

hundred, but where they live, they constitute the

Church in that area. In order to have fellowship

with brethren in a given area, you are required to

join with them in that work a igned to Christians

known as collective action.

EXAMPLES FROM THE NEW TESTAMENT

The Apostle Paul always sought out the Church in the community into which he entered. For example, Acts 9:26 teaches that when he came toJerusalem he "assayed to join himself .to thedisciples." In this passage we also have the exampleof a man (Barnabas) appearing personally before the brethren on behalf of this newly arrived member (Acts 9:27-28). Note that Apollos sought to bereceived by the brethren in Achaia and took withhim a letter of recommendation (Acts 18:27).Please note that this was not a "Church letter"; it was simply a letter of recommendation. After he was identified with them, he helped them much whichhas "believed through grace." Then there is Phoebe who moved into the city of Rome and took withher a commendation to a ist her in being received by the Christians in Rome. It can be clearly seethen, that besides those who restore themselves andthose who are baptized in a given area, the locaChurch is made up of many who have moved intthe community, having identified themselves withthe Church.

WHAT HAPPENS IF YOU FAIL TO

IDENTIFY YOURSELF? Failure to be identified with the local Church will cause you in time to feel no responsibility to anycongregation. This in turn will cause you to becomecareless in your attendance (Heb. 10:25). When this occurs, apostasy (which has already set in as a result of failing to identify your self) has gone tseed (II Pet. 2:20-22). Your family will be affected,for to them the Bible study program of the localChurch will be ineffective. Give heed now to the things "which ye have heard lest at any time" yo"should let them slip" (Heb. 2:1). Do not destroy your souls and the souls of those whom you love. In the second place, failure to identify yourself with the local Church hinders the work in that community. The elders cannot fulfill their responsibility if you do not submit to them (Heb13:17). We are taught to "consider one another toprovoke unto love and good works" (Heb. 10:24)If we try to maintain membership at large (an actunknown to the Scriptures) then we hinder, to agreat degree, the efforts of many who are trying todo what is right. It is always discouraging to see members in given areas refuse to accept responsibility. For the Church to be a strongbulwark against sin and digr ession, each member in the community must fulfill his or her Christian responsibility. The Church in this neighborhood is the greatest blessing that could happen to it. The most humble member, if working actively, is agreat benefactor thereof.

APERSONAL PLEA

If you have never identified yourself with thenearest faithful congregation of God's people, thenI appeal to you, do so today! "Floating membership"is unknown to the New T estament and is sinful. You can do so by either responding to the invitation, or by having one of the elders, or some other person make a public statement to that effect. YOU MUST DO YOUR PART. Your eternal salvation depends upon YOUR cooperation with God. God has givenyou the straight and narrow path, but YOU MUST WALK IN IT!

QUESTION: Is one required to give to their congregation where they have their membership, even when they go visiting and worship with another congr egation? Can they send it by another member of the congregation, and if so, would theybe committed to give to the congregation where they are visiting? I feel if we are required to give to thecongregation where we attend regularly we shouldalso be present and give it personally. I understand we should give as part of worship upon the first day of the week! Please be sure and enlighten meconcerning this matter.— W.P.

ANSWER: The only unit of organization on earth for doing church work is the local congregation. No other is revealed in the New Testament! It follows, then, that whatever work God has given to thechurch has been given to the local congregation. This work becomes the obligation of those who make up its membership. The obligation exists by virtue of the relationship existing between the individualand the local congregation. Whether one is absent or present does not lessen his share of responsibility. The relationship and burden of responsibility continue to exist.

This is in harmony with the instructions of I Cor. 16:1-3. Paul gave to Corinth the same order he gave to other churches— "so do ye." The obligation here was upon Corinth— "every one of you." This collection was to be gathered into a common "store" or treasury. That it was a common treasury is evident from the statement, "that there be no gatherings when I come." This "store" or collection was to be deliver ed unto other s appointed byCorinth— "whomsoever ye shall approve"— and brought unto Jerusalem. Paul calls this collection "your liberality." The pronouns "ye," "you," and "yours" identify those on whom the obligationrested.

In view of the above I conclude that one's first obligation in giving is to his home congregation. If, after meeting this obligation, he so desires, he maygive elsewhere whether he is visiting there or not.

The essential elements of acceptable worship ingiving may be met without being present in theassembly of the congregation to which the gift is made. Essential elements involve purposeful, cheerful, liberal giving (II Cor. 9:6,7). One must also give "as God hath prospered him" on the "first day" of every week into the common "store" or treasury of the church (I Cor. 16:1,2). The means used to get it into the treasury of the church are incidental. Whether it is collected at the door before the assembly— during the assembly— or after the assembly are matters of indifference. Worship ingiving is not necessarily something done jointly with others while in the assembly. There is no Scripture so ordering it. This, however, is .generally themost expedient way of complying with all theessential elements.

Probably I Cor. 16:1,2 as written with the first day of the week assembly in mind, although it is notspecified. Since it is not specified, allowance must be made for circumstances demanding a variation. Hence, I suggest that when one is absent from his home congregation, he send his contribution by onewho can get it to the proper place at the proper time. This in no way alters that for which the individual is responsible in acceptable giving. If I so act, it certainly does not follow that another has given for me. When the men who take up the collection in the assembly later gather it into one place so that it becomes a common collection or "store," they have not given for anyone. Neither has the one who receives my gift and puts it into the common collection given for me. In so giving I have complied with all the essentials in acceptable giving— I have worshipped in compliance with all that the Scriptures demand. How it is gotten into thetreasury of the church is a matter of expediency.

Benevolent Societies, W. Curtis Porter ..................35 Can A Christian Kill For His Government?

B. L. Fudge ....................................................... 251900 Years Ago, J. Har vey Dykes ......................... 25What's Wrong With The Dance? John R. Rice........ 50Where Are The Dead? Maurice A. Meredith............ 25Sunday School Question— A Debate,

Warlick-Phillips .............................................. 40 Brownlow's Sermon In The Methodist Church,

LeRoy Brownlow ............................................ 50The Bible Teacher, C. A. Norred ........................... 50The Teachers' Meeting, John D. Cox ..................... 60Manual For Teachers, H. Leo Boles ....................... 50Men's Training Class, John D. Cox ....................... 50Baptist Answers Reviewed, C. R. Nichol ............... 35Study In The Methodist Discipline, C. R. Nichol........ 50Dissolving A Few Baptist Aspirins, C. Curtis Porter .50 Miller-Alexander Debate— Divorce And

Remarriage ....................................................... 50Fake Healers Exposed, V. E. Howard ................... 25Jehovah's Witnesses Exposed, Herbert Lockyer ....... 35Russellism Unveiled, Wm. Bieder wolf ................... 50Mormonism, Under The Searchlight,

Wm. Bieder wolf .............................................. 50Mormon Doctrine, Roy H. Lanier ............................ 25Seventh-day Adventism, Wm. Biederwolf............. , .50Transubstantiation, Dr. Elliott ................................. 25Unvarnished Facts About Christian Science,

Wm. Bieder wolf .............................................. 50 Spiritualism, Wm. Biederwolf .................................. 50 How To Deal With Jehovah's Witnesses,

Max Stilson .......................................................60Unity, Walter Martin .............................................. 50Christian Science, Walter Martin .............................50Mormonism, Walter Martin .................................... 50Jehovah's Witnesses, Walter Martin ....................... 50Baptist Catechism, Benjamin Keach ........................35Barth's Christology, Cornelius Van Til ................... 75Catholicism Against Itself (Abridged),

O. C. Lambert ................................................ 60

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CAMPBELL-WALKER DEBATE

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Roy E. Cogdill (Christian) and D. N. Jackson (Baptist) .discussion of salvation by grace before baptism; baptism as a condition to the remi ion of sins; and apostasy. ______$2.50

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"A BULGE IN THE RUG"

The other day at the Republican convention iSan Francisco, one of the senators said, "This BobbyBaker case has been hush-hush, but when one starts sweeping hi-fi sets under the rug it leaves a bulge!"

I was just thinking how the college question has been swept under the rug by the liberals. WhenBrother Baxter came out with his speech, Brother Lemmons and others drew from the hip and lefboth guns smoking. But presto, all at once it was swept under the rug and one can't get a sound out of either side. This reminded me of the politiciawho changed positions on a certain i ue. His colleague in the senate said, "John, I am glad yousaw the light on this i ue." He replied, "I didn't see the light sir, I felt the heat!"

Gentle reader, we may sweep the college question

under the rug but it leaves an ugly bulge. I

remember a statement Foy Wallace made in th

TORCH back in July of 1950. He said, "History is

definitely repeating in the church today. The i ues

are unchanged. Periodically repulsed the invaders

retreat only to await favorable conditions to renew

assaults, or else they take their movements under

ground to work clandestinely, insidiously and

subversively, as was done by the premillennarians

within the church. Now the i ues that besiege th

church are in the open field, with their advocates

appearing boldly as aggressors in the attacks,

defying opposition and challenging counter action,

which they shall surely receive, and their

offensives will be repulsed, as often as they come,

for there is a mighty host who are one in the

resolution not to let them pa ."

I would like to insist that the "mighty host" Brother Foy referred to is still in existence eventhough he has deserted its ranks. I agree that thecollege in the budget advocates are waiting"Favorable conditions" before they make another attack. A man would have to be less than stupid tothink they have changed convictions just because this i ue has been swept under the rug

Brother Wallace made it cr ystal clear what he

was talking about in the same issue of the TORCH.

Listen to what he said on page 3,"Inside the church

the controversies were the same principle as now:

unscriptural innovations, human organizations,

secular institutions, local autonomy, pseudo-unity,

false fellowship, denominational baptism, and

worldly activities within the church. Brethren who

had the audacity to dispute the right to invade the

church with such secularism, and who possessed the

courage to challenge those who did so, were

stigmatized with ugly epithets. They were accused of

being FOSSILIZED, a word I well remember, but it

was slung by digressive preachers at the faithful,

preachers who stood in the way of their invasion."

Brother Wallace wrote this fourteen years ago.Today they not only call us "fossilized" but many other epithets. Yes, the controversies are the same today! Brother Wallace says he hasn't changed. If he hasn't, I would hate to see an article by hiwhen he does! Let us face facts; in 1950 we did nothave many preachers as bold as Brother Baxter to come right out and say that churches should

support the college

Brethren, let us not sweep this issue under the

rug, because it leaves an ugly bulge. Let us fight

it with every atom of our being. Will you be among

that mighty host who stand as one in the resolution

that these matter s will not pass?

WORDS THAT DIVIDE US: NO. 2 "WORLD"

It is the author's firm conviction that the term "world" has been thrown about recklessly anabstractly. What do people really mean when they affirm that someone else is "worldly"? I am persuaded that it would be difficult for them to beabsolutely concrete and specific. Sometimes the epithet "worldly" is a meaningless abstraction.

In the New Testament the Greek word kosmos,from which we get the term "world," has a varietyof meanings. We may see these definitions in Thayer's Lexicon, pp. 356, 357. Basically, the Greek term means "order." But in I Cor. 3:22 the term means the universe. Again, in Mark 16:15, etc. theword refers to the earth. In John 3:16 the term refers to the inhabitants of the earth. In James 1:27 the term "world" refers to the ungodly multitude onthe earth. In I John 2:16 the word refers to worldly affairs, or earthly things, such as riches,advantages, etc. It would follow, therefore, thawhen people are inordinately a ociated with the"world" (in the sense of worldly affairs) they are "worldly." When worldly affairs "rule" one'slife he is "worldly." The term "worldly" is not to be used as a meaningless abstraction in brandinthose who happen to be our enemies.

"SOUL"

Materialists deny that the Biblical term "soul"denotes an immortal entity that survives the death of the body. The fallacious contention of the Annihilationists is the result of their erroneous exegesisof those contexts in which the word "soul" is used. It is their contention that in these passages the term "soul" always means the same thing; that itnever refers to some immortal entity; but that itsimply denotes the living creature or being

No careful student of the Scriptures would denthat the term "soul" sometimes simply means the living creature, or that in which there is life. This is clearly the meaning of the term in Gen. 2:7;I Pet. 3:20, etc. In I Pet 3:20 the term simply means "persons."

Materialists err in supposing that the term "soul" denotes only the living being. E ver y standard Greek-English lexicon attaches to the Greek nounpsuche (soul) various meanings. Among those meanings is the following: "the soul as an essence which differs from the body and is not di olved bdeath," Thayer, Lexicon, p. 677. This sense of theterm is found, for example, in Matt. 10:28. Cf. also "soul" in the new lexicon of Arndt and Gingrich: "the soul as seat and center of life than transcends the earthly," p. 902.

"I think that you are doing a very good job andI look forward to receiving the paper."— James E. Gunn, Eau Gallie, Fla

"I would like to thank the editorial staff of Searching The Scriptures for hewing to the line inits writing. We should all be like the Bereans who'searched the scriptures daily to see if these things were so,' but it is helpful to have a istance at times such as the Ethiopian eunuch requested of PhilipKeep up the good work, fight the good fight against innovations."— T/Sgt. Dick Edwards, New York,

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"I have been reading your paper with keeninterest and it does my soul good to know that there are such able men to help fight the battle against ALL innovations that have crept into the Lord's church. Our prayer here is that you all mightcontinue the battle and that you will never weakenand stand steadfast and unmoveable in the work of the Lord." — Grady Bailey, Erwin, Tenn.

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ON UNTO PERFECTION

L. E. Sloan, Jasper, Georgia

Hebrews 6:1 INTRODUCTION: The Hebrew Christians had not grown sufficiently in the time they had been Christians (Heb. 5:12) . Because of this the apostle could not speak unto them as they needed. T hey were dull of hearing. This condition true of many in the church today. Thus the need is "Let us go on unto perfection." I. GROWTH IS ESSENTIAL TO LIFE— SPIRITUAL AS WELL AS PHYSICAL

A. New born babes in Christ must be fed the sincere milk of the word (I Pet. 2:2).

B. This milk of the word is necessary to their growth (I Pet. 2:2).

C. If a baby doesn't grow, he will die— Spiritual death is the r esult of babes in Christ who do not gr ow.

II. SPIRITUAL GROWTH MUST BE IN GRACE AND KNOWLEDGE OF THE LORD (II Pet. 3:18). A. Grace simply means favor— Here, it means "in the favor of God." 1. This involves doing God's will — abstain from all appearance of evil (I Thess. 5:22). Be steadfast, unmovable, always abounding in the work of the Lord (I Cor. 15:58). Keeping himself unspotted from the world (James 1:27). Living by every word of God (Matt. 4:4). B. Knowledge means that which is learned. We must learn of Christ (Matt. 11:29).

1. This involves study on the part of the Christian (I I Tim. 2::15).
2. God's people destroyed because of a lack of knowledge (Hosea 4:6).
3. The people erred because they did not know (Matt. 22:29).
4. People can't do God's will unless they know it.
5. Many will be lost because they never did the will of God (Matt. 7:21 -23).

III. SPIRITUAL GROWTH IS DEPENDENT UPON BEING FED THE RIGHT FOOD.

A. The word of God is the right food (I Pet. 2:2; James 1:21; John 6:27).

B. The gospel is the CERTIFIED spiritual food (Gal. 1:11-121.

1. The gospel can be perverted (Gal. 1:6-10). Good food can become destructive by adding Likewise the gospel by adding the doctrine and commandments of men (Matt. 15:9). IV. SPIRITUAL GROWTH IS DEPENDENT UPON A STEADY DIET.

A. We would not think about letting our physical bodies go for days without food. Then how about our spiritual bodies? Which is the most important? Jesus answered for us (Matt. 16:26; 10:28; I Tim. 4:8).

1. Our souls must hunger and thirst for righteous ness (Matt. 5:6).
2. Thus our growth is dependent upon the attitude of each one.

V. SPIRITUAL GROWTH IS DEPENDENT UPON THE PROPER DIGESTION.

A. Wor d of God must not only be eaten but digested.

B. Digestion depends on the condition of the one eating.

C. Much food wasted because of illness or disease of the one eating.

D. Many are spiritually ill prior to eating— word is wasted and won't digest in spiritually il l person.

E. The problem is sin. This must be gotten rid of.

F. When this is done, the word that is eaten will digest and fruit will be borne.

G. Spiritual growth will ensue.

VI. CONCLUSION — Our eternal destiny depends on our spiritual growth. Our souls are involved. We cannot afford to be lost in hell. But it is obvious that all who do not grow will die the second death (Rev. 21:8). Let everyone then, free himself of "every weight" (Heb. 12:1 ) and "receive with meekness the implanted word" (Jas. 1:21) that he may go "ON UNTO PERFECTION."

The Apostle Paul wrote the brethren in Rome"We have before proved both Jews and Gentiles,that they are all under sin: As it is written, There is none righteous, no, not one: There is none thatunderstandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good,no not one. Their throat is an open sepulchre: withtheir tongues they have used deceit; the poison ofasps is under their lips: Whose mouth is full ofcursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes . . . For all havesinned, and come short of the glory of God" (Rom. 3:9-18, 23)

It was to the Ephesians that this same apostlsaid in his letter, "ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having nhope, and without God in the world" (Eph. 2:12)

Think what it will mean on judgment day to hear the Lord say to countless millions "I never knewyou; depart from me, ye that work iniquity" (Mt. 8:21). Think what it will mean to be LOST forever. This will not be for a minute, nor a day, nor a week, nor a year. THIS WILL BE FOR ALL ETERNITY.

Yet, these people need not be lost. God has the answer to their condition. God answered man's lost condition with the sacr ifice of His Son upon thecro . By obedience to the will of Christ man can besaved today (Heb. 5:8-9; Mt. 8:21-23). The will ofChrist that saves men from sin is the gospel (Rom. 1:16-17). If men are ever saved it will be by their obedience to the will of the Lord (I Pet. 1:22-25).

In the space allotted this article, I want to studyanother danger that faces the church and that is the lack of concern for the lost. First, let me saythat there are many churches spending manhundreds of dollars each month in an effort to save some lost soul through the efforts of a faithful gospel preacher they are supporting. But this is not the condition everywhere.

One of the attitudes found in some places is that the church is in the saving business. It is nothinguncommon for them to have several hundred or even thousand dollars stored up in the bank doinnothing for the Lord. Ask these brethren for some money to help send a good faithful man into some area where the cause of Jesus Christ has not been established and it would be easier to get blood out of a turnip almost. Another attitude is that ofinviting and talking with people about their souls. In many places this is reserved for the preacher alone. Have you ever invited brethren to meet to go out and visit and invite people to attendservices where they can learn the truth only to have a few turn out when a hundred should? What is wrong? The thing that is wrong and needs immediate attention is the lack of real concern that people do not have for the lost. The fact that menare lost should cause every faithful child of God to want to do ever ything he can to teach them thtruth.

I know a chur ch that is plenty able to support or help support men in new places to preach thegospel. The local preacher is well supported. But the support of any preacher outside of the localwork has been a spot of major trouble because somewanted to build a large bank account rather than help support men in areas to establish the Lord's church.

The Lord commanded the gospel, which is God's power to save, to be preached to every creature (Mk. 16:15). The church in Thessalonica soundedout the gospel to those that knew it not (I Thes. 1:6-8). It takes money for the support of men, forradio and TV time, for tracts, for Bible correspondence courses, and other things with which the gospel can be carried to the lost in this generation. Your concern for the lost may well bindicated by how you help provide the essentials in order that the lost may hear the gospel

What is your attitude toward the lost? Are you,am I, really interested in their eternal salvation ? We have been redeemed and we should tell it to others (Psa. 107:1-2). May all become concerned to thepoint that we will do something about it— preach the gospel to them.

It is interesting to obser ve that in datingmaterials that the scientist always deals in great lengths of time, in thousands, millions or billions of years. There seems to be a bit of comfort and safety in dealing with such lengthy periods. He isoften dogmatic in that evolution has occurred and over a long period of time but is usually quitwilling to give or take a few thousand or millionyears when it seems advisable or profitable to thetheory he has to put forth. In general, most evolutionists can agree that the Genesis record cannot possibly be true but beyond this there is agood deal of disagreement. In fact, the GeologicaTime Scale shows the "beginning" to be from 4.5to 5 billion years ago. This allows a half billionyears to play around with just in case they need it some time. The claim is made that there was "livingthings" in these early beginning years though nfo ils exist. By such a claim they are not bound to any specific beginning or specific organism from which all life is supposed to have ar isen. T his provides cover and allows a wide range of libertyin a umptions and conclusions. As yet there is no real proof of any living organism in the pre-Cambrian period. Materials have been found thathave led some to "conclude" there must have been living forms, but this is the basis of the "proof" of their existence. The pre-Cambrian is said to have occurred prior to 540 million years ago, accordingto the Geological Time Scale. In what is referred to as the Cambrian outburst there is evidence of a wide variety of organisms. In fact, very few of thegroups that we know today have not been found inthis period. The age of this period is not a positivelyknown fact. Since fossil ages are often determined by the rock in which they are found and the age ofthe rocks are determined by the fo ils they contain,there is some room for doubt as to the exact age ofthis and other like periods.

BOUND

PHILLIPS PUBLICATIONS

P. O. Box 17244 T ampa, Fla. 33612

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

Larry Bunch, Gotebo, Okla.— Roy Cogdill will be doing the preaching in a gospel meeting at Lone Wolf, Oklahoma, August 3-9. I am now preachingfor the church in Gotebo, Okla. One was baptized last Sunday evening.

Grady Bailey, Erwin, Tenn.— The church here is located south of Erwin on the old Asheville Highway. We meet in Rock Store Building. Cecil Belcher of Hammond, Ind. closed a meeting here June 10. We had good attendance. Six were baptized. Jack Batey, Jr. is helping with the localwork at present. Jack Batey led the singing duringthe meeting.

Jimmy Tuten, Jr., St. Louis, Mo.— The week of May 3-10 found the Spring & Blaine church in a good meeting with Bob F. Owen of Florida Collegedoing the speaking. He did an outstanding job inevery way, and many have become greatlyimpressed with his natural abilities as a speaker. He is to return for another meeting with the Spring& Blaine church in 1966. There were three baptisms and one restoration during the meeting; one was identified with us last Sunday morning

Beginning soon, Spring & Blaine will helpsupport Baxter Evans who will be preaching iSpringfield, Mi ouri, and Ralph Dean (one of our own preachers at Spring & Blaine who will bepreaching full time at Warrenton, Mi ouri. In addition to the local preacher, six preachers are assisted by us. It is our prayer that God willcontinue to bless us that we might do more to honor Him.

James P. Miller, Tampa, Fla.— Five have been baptized since our last report. This brings to 29 the number baptized in the local work here this year and in the spring meeting with Marshall Patton. We are now supporting the work in three other placesand I have preached in four meetings given tbrethren in hard places. My schedule for the fall calls for meetings in the Akron, Cleveland, Ohioarea. Watch for final dates on these pages. DougBurgess helps with the work at Seminole and does the preaching while I am away.

J. Wiley Adams, Newport, N. C.— Have just completed a year with this church in our second located work here. During this time 8 have beenbaptized, 6 restored and 4 withdrawn from. There were no additions in the recent meeting I held at the Whitehall church near Fairmont, W. Va. However,brethren attended from 8 congregations and visitors at every service. This was a source of great encouragement to us. Many in the Ohio Vallewill not buy what the promoters are trying to sell. This also adds to the signs of a brighter day.

J. P. Halbrook, Belle Glade, Fla.— Belle GladeFlorida is situated in Palm Beach County, Florida, on Lake Okeechobee, a lake about 50 miles long and30 miles wide. This community is the hub of the sugar industry in Florida. The faithful brethren ofthis area have recently completed a meeting house at Belle Glade, having lost the former meeting placeto the liberals about two years ago. These brethren are straining very hard to meet the initial heavpayments on their building. A young high school graduate, Ron Halbrook, preaching at present forgratis, will leave for college in a few short weeks,the Lord willing. Due to prevailing financial andother circumstances there is an immediate need for a full time gospel preacher to take the work here. Is there some faithful church somewhere who will send and support a gospel preacher to us in this time of heavy financial and spiritual need, or a dedicated gospel preacher who will a ist us byproviding partial support for himself? The need is so urgent! Refer to Brother Harry Pickup at Florida College, Temple Terrace, Fla.; Brother Byron Conley at Bartow, Fla.; or Brother Tom Butler of Lakeland, Fla., concerning the need here. Please contact us direct by addressing: Southside Church of Christ, P. O. Box 394, Belle Glade, Florida, or phone 996-2574 after 9:00 p.m. evenings.

Loyd Pugh and Lake Bates, elders of Pleasant Valley church in Limestone County, Alabama.—There will be a gospel meeting here August 2-9 with Bill Hall doing the preaching. Services are at 7 a.m. and 7:30 p.m. each day. Edward Fudge is the regular preacher. The work here is growing.

James E. Gunn, Eau Gallie, Fla.— During the past month (June) we moved to Eau Gallie, Florida towork with the church here. The church is small, as a large number of liberals made their exodus earlier this year and joined the liberal church in Melbourne,another city that joins Eau Gallie on the south. We have been able to get some outside support and I believe the future is a bright one. The brethren planto be self-supporting by the end of 1965. We havea nice small building that is well located. Eau Gallie is the largest and fastest growing city in the countyand Brevard is the fastest growing county in thenation. We .are the closest congregation to Patrick Air Force Base and if anyone knows of members in the South Brevard Area of Melbourne-Eau Gallie we would appreciate their addresses so that we mighcontact them.

Reavis Petty, Morehead City, N. C.— Two have been baptized at Morehead City recently. I will bein a gospel meeting with the West End church inFranklin, Tennessee, August 16-23. Martin Lemon is the local preacher.

GOSPEL MEETINGS

E. Paul Price of Borger, Texas was in a meetingwith the 6th and Meredith church in Dumas, Texas in June . . . David Claypool of Nashville, Tenn., was in a meeting at St. Paul, Minn., the last of June ...

Ed Harrell of Johnson City, Tenn., will be at Wendell Avenue in Louisville, Ky., Aug. 16-23. Frank Jamerson is the local preacher . . . WileyAdams of Newport, N. C, was in a meeting at thWhitehall church near Fairmont, W. Va. in June . . . Dave Bradford of Murfreesboro, Tenn., was in a gospel meeting at the Bedford church of Christ,located between Shelbyville and Lewisburg, Tenn.,July 5-12 .. . Three were baptized in a meeting at Martin-vine, Ark., in which Ward Hogland of Greenville, Texas did the preaching

Bobby K. Thompson of the North Avenue church in Miami, Fla., was in a gospel meeting in Monticello, Ky., which began July 5. Bill Simmons is the local preacher in Monticello. Ward Hogland ofGreenville, Texas will be in a meeting with thRiverside Drive church in Nashville, Tenn., Aug. 2

9. Robert Jackson is the local evangelist ... In June Robert Jackson was with Lowell Blasingame and the church in Grenada, Mi . . . J. David Tant of Decatur, Ga., was in a meeting in Vernon, Fla., July2-10. . . Howard See of Woodbury, Tenn., preached in a meeting at Gloriana church, June 28-July 4 ... Eugene Britnell of L ittle Rock, Ark., was with the Par Avenue church in Orlando, Fla., in a gospel meeting in June. He was with the Merritt Islandchurch June 24-July 1. Two were baptized in this meeting.

Marshall E. Patton, Orlando, Fla.— The meeting

with Shelbyville Mills church in Shelbyville, Tenn.,

closed Sunday night June 7 with a total of 3 restored

and 1 baptized. It was one of the best attended

meetings I have had this year. Dick Ward, the

preacher, was a splendid co-worker and is doing a

excellent job with this fine congr egation. T his

church has a good eldership and exercises a

tremendous influence for truth in that area— it is

growing even stronger numer ically and spir itually

all the time. It was encouraging to see that truth

prevails and is gaining steadily in middle

Tennessee where the digression of recent years

has taken a heavy toll— indeed, the tide is

changing. We saw evidence on every hand.

Jack Hobby, formerly of Merritt Island, Fla., has recently moved to labor with the Henderson Blvd.

church in Tampa, Fla. Lee Gunter, former ly oLargo, Fla., has moved to Merritt Island to work with that congregation . . . Tom Butler and ByronConnally preached in a meeting at the Southside church in Belle Glade, Fla., June 21-28. Four were

restored and one baptized.

J. W. Evans, Port Arthur, Texas— The Thomas

Blvd. church will support me for 3 or 4 weeks work

with the small group of faithful brethren in Beth

esda, Md. beginning about August 15. The church

here has twice previously sent me for a weeks

meeting with these brethren, but this time I am

going to conduct some "house to house" work for

several weeks. I think this is a commendable thing

for a well established church to do and worthy o

emulation by other such churches. Besides the

rendering' of help to such new and needy

congregations, it is also one step further from "the

Pastor System" wherein an old and established

church has to have its formerly trained and "located" preacher in its pulpit at every service or "the local work will godown." I have often said that one of the best arguments against "the Pastor System" was to cut out some of it, and the aforementioned attitude is indeed "some of it." This group of faithfulChristians meet on Sunday mornings and Wednesday evenings in the Cafeteria Building oBethesda Chevy Chase High School, 4301 E ast-West Highway Bethesda, Md. If you know ofanyone in the area of our nation's capitol whwould be interested please send their address to either

— G. K. Ellis, 26704 Haney Ave., Damascus, Md., or

Lt. Albert P. Lovelady, 116 Sharon Chapel Road

Alexandria, Va. and we will contact them while I

am here for this work.

Also: One was baptized and two restored in our

gospel meeting June 21-28 with Homer Hailey doing

the preaching.

SOUTH AFRICA WORK

Andy de Klerk

As the train steamed out of Port Elizabeth station

we left several Christians standing there waving

us a kind farewell and bidding us a safe journey.

There is something very depressing about an

occasion such as this, not just for those who are

left behind who will return to their homes realizing

that they must now continue the work themselves,

but also for those who are leaving for some far

distant land. How will you find these people when you return ?

The city is soon lost from sight as the train speeds away from it. You begin to think of the task

ahead. You settle down in the six berth

compartment of the Durban bound train. The

children, four girls, are thrilled with their first train

ride. A new experience for them— greater still— the

sea voyage across the vast ocean.

Why the journey? you wonder again. You reflect on the events of the past months. Support havingdwindled to a mere $100 a month . .. the labouringas a Display Artist to supplement the salar y .. .working to bring in enough to give to the Lord, tpay the rent, the car, food, clothes, etc. etc... thework among members of the church slowing up ... the many hours spent in work, both physical and in His Kingdom beginning to tell on the health ... after prayer, consideration and family consultations the plans are made to return to the States and renew interest in the work and to seek adequate support

After traveling some nine thousand miles by lanand sea we finally arrive in New York, forty days later. A different feeling is now experienced than that of some twelve years ago when we came from our native land for the first time to enter Florida Christian College. Now we wonder how we will bereceived . . . will we be able to make ends meet? The only support promised while in the States is $25 a month! Will I get enough appointments on theLord's days when brethren will give me something so that I can feed my family and make the tripto the next town? Immediately we realize that ifGod had been with us all this way why will Heforsake us now? A little song that we used to singwith the children back in the Port Elizabeth congregation and which has almost become our theme song on the journey, comes to mind. "If we walk

in Heaven's light, shun the wrong and do the right,I know the Lord will find a way for me."

A hundred dollars bought a 1954 Ford from a Used Car Dealer in New York, with which we havetraveled some 6000 miles through twelve States already, speaking at various places on our work and needs ... telling brethren of our plans. We want toreturn to our home to work among our peopleThus far we have $100 of our support promised for five years, when we return to South Africa. We will also need travel funds to get back to Port Elizabeth.

Can you a ist us ? I'll be glad to talk to you aboutthe work should you desire it. Please feel free to write for additional information concerning our work our plans or any other question you may have.We hope and pray that some will respond to our plea.

Many thanks to Brethren Miller and Phillips for this valuable space in this fine paper. We appreciate their love for the Truth and their interest in us and the cause of Christ in South Africa.

Let us hear from you soon — our mailing address is: Andy de Klerk, 7931 East 33rd Street,Indianapolis, Ind.

WHAT IS RELIGIOUS INTOLERANCE?

Many of us are guilty of using words incorrectly or applying improper meanings to many otherwise acceptable words. Perhaps one of the most misapplied groups of words are those included inthe family of 'tolerance.' Let us consider briefly, themeaning of "toleration."

DEFINITION: "Specifically, the recognitionof the right of private judgment in matters of faith and worship; also, the liberty granted bthe governing power of a state to everyindividual to hold or publicly teach and defendhis religious opinions, and to worship whomhow, and when he pleases, provided that he does not thereby violate the rights of others or infringe laws designed for the protection ofdecency, morality and good order."President Eliot of Harvard University once

stated: "Toleration in religion is absolutely the best fruit of all the struggles, labors, and sorrows of the civilized nations during the last four centuries."

Therefore, from the foregoing definitions of theword 'toleration' it is clearly indicated that in our free nation, we must be willing to permit, let, oallow, any and all religious groups the right andprivilege of publicly and privately, teaching andefending their particular belief or shade of doctrine. May we hasten to stress, however, that no one is being INTOLERANT when they by word of mouth or by writing, oppose some given political orreligious doctrine or practice. INTOLERANCE begins when the opposers are not willing to limitheir opposition to the written or spoken words, butwhen they begin to inculcate physical for ce into their opposition to some teaching or practice.

For example, INTOLERANCE was demonstrated by the Roman Catholic Inquisition, the Crusades as carried on by that same organization, and by such instances as the St. Bartholomew's Day Massacre in France, when the French Huguenots were slaughtered by the thousands.

Therefore, let us remember that any religious group has the civil right, under the American Government, to uphold, defend verbally, and tteach its peculiar doctrines, so long as those doctrines do not infr inge upon nor violate the rights of others or infringe laws designed to protect thedecency, morality and good order of society

Many Roman Catholics, Protestants and other non-Catholics (the writer is neither a Catholic nor Protestant. L.W.M.) hurl the charge of 'intolerance'merely and simply because someone verballydisagrees with them. This, of course, is a completely false accusation and po ibly comes more frequently from timid souls whose feelings are worn upon their sleeves. In our wonderful United States of America we have and should enjoy theprecious privilege of thinking for ourselves andbeing free to express our own views. The Republicancan disagree with the Democrat and the State ofFlorida can disagree with the State of California concerning the virtues of their respective citrus products, and the Catholic religion can be opposed verbally by non-Catholics, and the Catholics are free to oppose Protestantism, etc. All of this can be and is done without its being INTOLERANT! Intolerance only comes when physical force is used in the prosecution of the project. . when one group attempts to secure the support of the Government in order to achieve its goals . . . so that to resist that group, one is placed in the position of resistingexisting government. This is where intolerance begins!

Some Examples of Strict Religious Teachings ... That are NOT Intolerant .. . So Long As Men Ar e Left Free to Make Their Choice.

"There can be no salvation for those who, throughtheir own fault, ar e out of the Chur ch of Chr ist,the Holy Roman Catholic Church" (Page 390Mission Book of the Redemptorist Fathers)

"The Roman Catholic Church alone has from

Chr ist the commission to preach the Gospel an

teach all nations" (Page 382( Ibid).

"But, nowhere, except in the Roman CatholicChurch, are there any real saints" (Page 381, Ibid)."The Roman Catholic priest alone can show hismission from God Himself" (Page 383)."T he Catholic Church is infallible and cannot teach error" (Page 398, Ibid)

"If anyone says that in the Roman Church, which

is the mother and mistress of all Churches, there

is not the true doctrine concerning the sacrament of

baptism, let him be anathema" (Canon 3, Seventh

Session, Council of Trent)

"If anyone says that the rite and usage of

extreme unction which the holy Roman Church

observes is at variance with the statement of the

blessed Apostle James, and is therefore to be

changed and may without sin be despised by

Christians, let him be anathema" (Canon 3,

Fourteenth Session, Council of Trent).

"If anyone says that the holy Catholic Church was not moved by just causes and reasons that lavmen and clerics when not consecrating should communicate under the form of bread only, or has erred in this, let him be anathema" (Canon 2, Session 21, Council of Trent)

"(The Holy Roman Church) firmly believes, professes and teaches that none of those who are not within the Catholic Church, not only Pagans,but Jews, heretics and schismatics, can ever be partakers of eternal life, but are to go into theeternal fire 'prepared for the devil, and his angels' (Matt, xxv, 41), unless before the close of their lives they shall have enter ed into that Chur ch; . . ." (Page 307, Gasparri's Catholic Catechism)

"With our hearts we believe and with our lips we confess but one Church, not that of the heretics,but the Holy Roman Catholic and Apostolic, outside which we believe that none can be saved" (Page 308,Ibid).

"For we have to hold as of faith that no one can be saved outside the Apostolic Roman Church, thatshe is the one Ark of Salvation, that whoso does not enter her will perish in the flood" (Page 30Ibid).

"No man can find salvation save in the Catholic Church. Outside the Catholic Church he can find ever ything save salvation. He can have dignities,he can have the Sacraments, can sing 'Alleluia,'answer 'Amen,' accept the Gospels, have faith inthe Name of the Father, the Son and the HolGhost, and preach it toe, but never save in the Catholic Church can he find salvation" (Page 310Ibid).

CONCLUSION

From the foregoing excerpts from Roman Catholic writings, it can be readily determined thatmuch of their teaching is diametr ically opposed to the views of others. Nevertheless, they havthe right to teach what they consider to be the truth, even though it is false. Merely because they proclaim falsehood does not constitute intolerance. It is only when she begins to FORCE her teaching uponthose who do not believe her doctrines, that INTOLERANCE occurs. Nor are we intolerant,when we oppose her by counter-teaching. Let Godbe true, and every man a liar!

"PASS THE TIME OF YOUR SOJOURNING HERE IN FEAR"

Curtis E. Flatt, Florence, Ala.

''And if ye call on the Father who without respect of persons judgeth according to every man's work, pass the time of your sojourning her e in f ear " (I Peter 1:17)

The Lord's people are sojourners here upon this earth. His followers are strangers and pilgrims here

— travelers to the land beyond. The song writer aptly said it like this:"This world is not my home, I'm just a passingthrough,

My treasure is laid up somewhere beyond theblue.

The angels beckon me from heaven's open door, And I can't feel at home in this world anymore." The apostle tells us, that in view of the fact that we ar e just pilgr ims her e, we ought to pass the time of our travels in fear. The word 'fear', as used here,.literally means terror. As we travel, there are some things which we should fear — should hold in terror. Many of these things, such as worldline , ungodline , and unbelief, are prominent in every generation and should always be feared. Some are greater threats at one time than at another time. Things which seem to be the most frightening often are not the things to be most feared. On the other hand, it is often true that thethings which should be feared are not considered very dangerous. Some may think Catholicism is the thing most to be feared today. Others may think anunfavorable government the thing to fear most. Both are formidable foes. However, we would dowell to remember the gospel was preached throughout the world in the first century, even ithe face of the belligerent Jews and the opposingRoman Empire. When the Lord's people travel asthey should, these foes cannot overcome them. Wemust pass the time of our sojourn in fear,whatever foe be prevalent. Here mentioned are some to be greatly feared as we travel today:

SPIRIT OF AIMLESSNESS

Too many people are wandering down the wayof life aimle ly — without real concern for a safe arrival. Too many are satisfied with mediocrity.Many travel but their travel is characterized bindifference. Such is so unlike the travel of the first century Christians. The early Christians continued steadfastly. They had interest in regular worship.They had interest in transforming their lives. Others "took knowledge that they had been witJesus." When the early church was scattered abroad, "they that were scattered abroad went everywhere preaching the word." A little later theenemies of Christianity said: "These that haveturned the world upside down are come hither also." When Christians have that kind of interest, there is not much reason to fear religious groups or governments. But when that interest is lacking — when the spirit of aimlessness is present, it is time to travel in fear. The consequences are terrible.

LOSS OF DIRECTIONS

Another thing to be feared is the loss of directions. When one travels a way over which he has not gone before, one of the most important things for him is to secure correct directions andthen follow them. One of the real fears we ought to have today is the loss of directions on the part of so many. We cannot listen to the directions of so many around us for they have long lost the way and will not return to the correct source of directions. Many people, even in the church, talk about noneeding directions in various religious matters — saying we do many things without the directions of God. Talk about passing the time of our sojourning here in fear! It is time to fear. Surelymany of us have never read carefully such passages as these: "Now these things brethren, I have in figure transferred to myself and Apollos for your sakes; that in us ye might lear n not to go beyond the things which are written; that no one of you be puffed up for the one against the other" (I Cor. 4:6 ASV)."Whosoever goeth onward and abideth not in theteaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father andthe Son. If any one cometh unto you and bringeth not this teaching, receive him not into your house, and give him no greeting: for he that giveth himgreeting partaketh in his evil works" (2 John 9:11ASV). "If any man speaketh, speaking as it were oracles of God ... " (I Peter 4:11 ASV).

FEAR UNGROUNDED CONFIDENCE

Another thing which we ought to especially fear today is the ungrounded confidence which so many seem to have. I fear for so many who feel so confident and so sure of the way they go because the basis of much of their confidence is without foundation. Church members feel so secure in numbers. Numerous ones are overly confident thateverything is well because the crowd approves. I frequently hear it said this thing or that thing could not have much wrong with it or so many would not give approval. There are those who are confident and so secure in new and impressive buildings. This is making such an impr ession that there just can't be much wrong. Many feel so safe in the big programs which have been assessed to the churches. We are doing so much. We just can't be on unsafe ground is the way so many reason. Many feel so sure and secure in the religious institutions which, to them, ar e doing so much good. The feeling is that we just can't be wrong, with theaccomplishment so great. The same people often are persuaded that all is well because of the good feelings brought about by feasting and playing together under the misnomer of Christian fellowship. I say it is time to fear. How bold and daring and risky and venturesome so many are today! No wonder Peter emphasized that we are merely pilgrims here looking for something which is better, and in viewof that, we ought to pass the time of our sojourning here in fear.

GOD'S LAW OF REPRODUCTION

Walter N. Henderson, Clermont, Fla.

"And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yieldingfruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forthgrass and herb yielding seed after his kind, whose seed is in itself, after his kind: and God saw that itwas good" (Gen. 1:11,12). This same law wasapplied to every creature in the seas and on the land including man.

This law guarantees man when he plants a certain kind of seed it will produce of its kind. This assures the farmer when he plants corn he will not reap pumpkins or even barley from corn seed. If God had been as careless with nature as some would have us believe He is in spiritual matters, just think of thefrustration, uncertainty, confusion and sorrow thatwould be ours. The farmer could never know what his sowing would bring forth. The expectant mother would not know what to expect— it might be amonkey, snake, or even an elephant instead of a child. God by His wisdom saved us from such afate by His law of reproduction.

Since God was so wise and merciful in giving a law to control reproduction of physical life, whyshould we not expect a similar law in the spiritual realm to govern the new birth ? There is such a law. Read James 1:18; I Pet. 1:23; I Cor. 4:15 and John 3:3-7. Jesus said, "The seed is the word of God" (Luke 8:11). When the seed, the word of God, was sown in the hearts of men and women it brought forth Christians (Matt. 2819; Acts 11:26; 26:27-29; I Pet. 4:16). It did not produce Pharisees, Sadducees, Herodians or any other kind of sectarians. It always produced the same thing—namely, Christians. Since that was true in the days of the apostles, I know it is true now.

Corn seed still produces corn; fruit trees still produce each after its kind. Cattle bring forthafter their kind in spite of the milleniums that have rolled by. The same thing is true with humanbeings. Even the effects of atomic bombs have notchanged this law; neither has sailing throughspace altered it one whit. Monday, June 8, theannouncement was made of the birth of a daughter to a pair of Russian cosmonauts. Mighty bombs andcosmic rays may effect man in many ways, butthey will not alter God's law of reproduction.

No matter how big or learned preachers may be, nor how pleasing the doctrines concocted by thedoctors of divinity may sound, they cannot change the law governing the new birth. Men are still begotten by the word of truth and are born of the water and Spirit in order to enter the kingdom ofGod (I Pet. 1:23; John o:5). The doctrines of men do not bring forth Christians, neither does the word of God produce sectarians or denominations.

Every time a Baptist, Catholic, Methodist or any other kind of sectarian is produced, something besides the word of God was planted in the heart of man. It takes Baptist doctrine to produce a Baptist; Catholic doctrine will not do it; Methodist doctrine will not do it; the Bible will not do it. Neither can you produce a Catholic with the Baptist Manual; it takes Catholic doctrine to do the job. Methodist doctrine will not produce a Baptist, and the Baptist doctrine will not produce a Catholic, and Catholicdoctrine will not produce an Adventist, why should any of these doctrines be expected to reproduce Chr istians?

If Baptist doctrine will produce Christians, butwill not produce Catholics, Catholics must not beChristians. If Catholic doctrine will produce Christians, but will not produce Baptists, then,Baptists must not be Christians. If Christians are reproduced from the various doctrines of men, wehave seed producing two different kinds of fruits, which is contrary to God's law. There were no Adventists, Baptists, Catholics, Methodists or anyother modern denomination in the days of the apostles, yet there were Christians.

If we say the word of God produces all of these denominational people, why didn't it do so when the apostles first preached it? If God's word produces all of these varied groups, then we have the same confusion in spir itual matters that we would have in the physical realm if women gave birth to all kinds of reptiles and animals. Oh, we might not getas excited, but it would be the same kind of lawle ness. We have to change the seed in order to change the fruit. The pure unadulterated word ofGod will not produce anything but a Christian. T he same seed that produced Chr istians in the first century will produce Christians in the 20thcentury. Thanks be unto God for His unchanging lawof reproduction.

"THAT WON'T EVER HAPPEN"

Lowell Blasingame, Grenada, Mi .

Some brethren have made predictions about the end to which the liberal course being pursued bchurches of Christ would eventually lead. Brethren involved in these activities appeared to be shocked that such should be imagined solemnly a ured their brethren who entertained these suspicions that thegood judgment of brethren would prevent those things from ever happening

Fortunately one does not have to have the giftof prophecy in order to predict some things. The weatherman makes his predictions on the basis of atmospheric conditions and the course they takeHe knows when certain conditions develop whanatural effects follow. It may be a period of cold or hot weather or it may be a r ainy season or adrouth. For the weatherman to disregard theexisting conditions and deny that their effects will follow will not alter the weather. If it would, wmight do something about the weather, other than talk about it!

It is also true that when certain attitudes are developed by brethren regarding our need foScriptural authority and forbidden paths are taken, regardless of how minor and insignificant they may seem, the end result may be safely predicted. For those involved in such to tell us "that won't ever happen" while persisting in the things that lead tothem will no more prevent their happening thandenying the effects of certain atmospheric conditions will change the weather picture.

When classes, whether it is the tiny tots, younpeople's or ladies', cease to be simply arrangements for teaching and begin to function as fund raisingagencies for benevolent organizations, it may besafely predicted that they will ultimately functioin works of evangelism also. Brethren smiled andsaid, "That won't ever happen." But, brethren, ialready has! Recently Vultee News, bulletin of Vultee church, Nashville, Tennessee, reported that theyoung people of the congregation in cooperation with two other congregations and the Youth HobbShop had conducted a gospel meeting. T he youngpeople of the Rosen Heights church in Fort Worth,Texas planned a skating party under the guise of a "City-wide Christian Fellowship" to raise $600 for a duplicating machine to spread the gospel in Brazil. If a class can raise funds for a benevolent organization, and practically every monthly reportfrom benevolent organizations list such, why can'tthe same classes raise and spend money in evangelism? They are doing it even though some brethren have told us" that won't ever happen."

When the parallel between benevolent organizations under boards and colleges was pointed out and

brethren's attention called to the fact that the

church could just as Scripturally contribute to one

as the other and that benevolent organizations were

only being used as a smoke screen to get colleges in

the treasury of the church, some brethren said,

"That won't ever happen." But, brethren, it is.

Alabama Christian Reporter, April, 1964, carries a

front page article telling about the Bay Minette

brethren pledging $25,000 to Alabama Christian

College. The writer of the article says,, "If brethren

of forty churches in Alabama would do as well as

the Bay Minette church has done, the million dollar

drive would be over-subscribed." Brethren, the

atmospheric conditions are right! As brother

Baxter says, "The orphans' home and the

Christian school must stand or fall together"

(Questions and I ues, Page 29). There is the college

behind the smokescreen and it is too late to say that

the schools will never seek funds from churches;

some of them already are.

When brethren warned that this talk about the

colleges being "church-related" would result in these

institutions undertaking the work of the church,

some brethren said, "That won't ever happen." Then

along came brother Glover Shipp, Christian

Chronicle, April 26, 1963, reporting on the

significant features of the world evangelism

lectureship that had just been held at Michigan

Christian Junior College and the ninth significant

feature listed was "The work of Michigan Christian

Junior College, dedicated so wholeheartedly t

evangelizing the whole world in our generation." It

is too late to say "that won't ever happen" after it

has. When did it become the responsibility of a

college to engage in the work of evangelism

Some brethren pointed out that when churches began to promote unscriptural projects that eventually unscriptural methods of raising money wouldbe employed. Again, those engaged in these projects smiled sweetly and assured us, "That won't ever happen." But it is happening! Along came Manhattan's project that called for a million dollar buildingand when they failed to obtain the amount by begging the brotherhood out of it, then came the plan.This plan called for a sixteen story building withthe top twelve stories containing residence apartments that were to be sold by the church at an estimated profit of $500,000. Finally this plan was dropped, not because these brethren learned that it was unscriptural to put the church in the real estate busine , but because the bottom fell out of the real estate market and they decided that it was no longer economically feasible to do it. Now another way is being employed to raise money for this project. In the April 9, 1964 bulletin of the Lakewood church,Baytown, Texas, an announcement was carried of a "victor y dinner " to be held at the Hotel Amer ica,in Houston. T his dinner was in the inter est of the Manhattan building program and for the purpose of raising funds for it. Tickets were placed on sale at $7.50 each. This, brethren, was not a "kick-off" for some political campaign but an effort to raise $100,000 for Manhattan's million dollar buildingthat is to contain a basement fellowship hall, eatingroom, that will seat five hundred people. It is too late to say that we won't ape the sectarians in unscriptural schemes for raising money for the Lord's work. It is already being done!

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