In defense of the Herald of Truth and the work of the Highland Church in Abilene the argument hasbeen made over and" over that cooperation with theprogram is purely voluntary. This was the sameclaim made for the Missionary Society in another era.Advocates of the program have said that no pressureis used and the autonomy of a single congregationin regard to support has never been violated. I haveknown for a long time that this was not true. Early in the days of its beginning while the Seminole congregation for which I still preach met on NorthStreet, we had a letter from brother W. F. Cawyersuggesting that he come and speak in behalf of theHerald of Truth. The elders had me write him that we already had our work planned and that it wouldnot be suitable for him to come. To our surprisebrother Cawyer came right on anyway and plannedto speak.

After the debate I had with G. K. Wallace in Tampa this summer I found in the meeting house at Seminole a large book entitled "THE HERALD OFTRUTH STORY." This work was an inch thick,printed on letter size paper and double spaced. Itwas a costly production. The same amount of material could have been published at far lesser costsimply by single spacing it and printing it on bothsides of the paper but of course that would not havemade as imposing a book. It is divided into twenty-one sections and tells of the work of the programand of the Highland church. The pages are not numbered but in section 18 Waymen Wilkerson under theheading "What Can You Do" gives instructions onhow to raise money from the churches. This instruction was given to 500 brethren called "Key Men" whohad been called to Abilene for just this purpose. Iwant to quote from his report and then leave everyfair minded reader to judge for himself if the claimof no pressure is true or false. On the third page ofhis speech we find this:

"I know from experience what you will be

facing. Let me tell you in part what you can

expect.

"Steaming hot or bitter cold telephone booths,

trying to set up an appointment that no one

wants to give. Truculent elderships that can't

understand why Highland must continually

have more money to carry on this program of

preaching and teaching. Indifference from

"Christians" everywhere. They are content with

the status-quo — 'why rock the boat,' besides

we are already having budget problems."The preacher with a program of his own and he can't understand why anyone else would want to put another program in his town. (He might want to be the only preacher in the world too.) I could go onand on in this vein, but not much would be accomplished." Let us take a moment and analyzewhat brother Wilkerson said. First, get theappointment regardless of whether the congregation wants it or not. Stay in the cold orhot phone booth and insist on a meeting that "noone wants to give." If this is not a. violation oflocal autonomy where on earth would we find one? Suppose I treat the Highland church in the samemanner. Stay in the phone booth and continue tocall for an appointment that they did not "want to give?" The outcome would be that they would tell me to mind my own business, that they wouldsee to their own work. Brethren, this is not true with the Herald of Truth; the instructions are to stay with it until you get the desired audience andthe elders that will not give it or do not want to submit are "truculent elders." I suggest that everyelder in the church look up this word and decide for himself if not supporting every scheme proposed bythe brethren makes him a wild or fierce elder.

Then the word Christian is in quotation marksalong with the term indifferent. Does brother Wilkerson mean by this that no child of God can be indifferent to the Herald of Truth and be a Christian? What about pressure in this suggestion of what is requiredto be a Christian without quotation marks.

The third thing worthy of notice is this: It doesnot make any difference about the condition of thechurch financially, try to get the money anyway.Upset the "status-quo" and disregard the problemsthey may already have in meeting their budget.Brethren, what would they have to do to violate localautonomy?

The last thing worthy of notice in this part of the address is the instruction to totally disregard thewill of the local preacher. It does not make any difference to the men at Highland if he has a programof his own or how much good it is doing or how harda time the brethren may be having paying for it,try to put the Herald of Truth in regardless of all ofthese things. The statement "He might want to be the only preacher in the world too," is one of themost unfortunate I have ever seen. I suppose the truemeaning is simply that he wants to be the onlypreacher in the world but the addition of the littleword too means there are two competing for this distinction and since the local preacher and the Heraldof Truth are the only two involved the conclusion isinevitable, the H of T desires the same thing. Thereis this difference even if the charge were true: thelocal preacher is doing his work at the local level and has little chance to be the only program in the worldwhile our brethren in Abilene have all the machineryto take over the task.

On page seven the instructions continue:

"As you make your appointments, stress the

points over and over that you want to put

across. Don't be bashful or apologetic about

asking for an appointment. Be proud of the

team effort that is being made on behalf of the

Herald of Truth, and be proud that you have an

opportunity to be a part of the team.

"Impress on the person with whom you are

dealing that he or the congregation of which he

is a member needs to have a part in this effort.

Tell him that you know he will want to have a

part.

"If necessary, briefly outline your personalschedule of calls and state you would like to

meet on a certain night because it fits yourschedule. You might also state that you havevery recent information on 'the Herald of Truththat you feel certain they will want to hear.Don't ask if he wants to hear it, or don't ask if

it will be all right if I come to speak. Emphasizethe necessity of your coming."

Many of the selling organizations of this worldwould not use such pressure methods. Such, in someplaces would not "be so much as named among theGentiles." Brethren, listen to what was said; heedthe warning. "DON'T ASK IF HE WANTS TO HEAR IT OR DON'T ASK IF IT WILL BE ALL RIGHT IF I COME AND SPEAK. EMPHASIZE THE NECESSITY OF YOUR SPEAKING." A simplelook at Webster's Collegiate Dictionary will give themeaning that the elders in Abilene have in mind forthe word NECESSITY, "that which is unavoidablebecause compelled."

I want brother Wallace to be prepared to answerthese things in our next debate. He has promised touse his influence to repeat the discussion in the citieswhere brethren operate schools and I will be waiting for his answer. If these statements of policy andintent given to the 500 "Key Men" in Abilene andpublished in their own work book on the "Herald ofTruth Story" do not prove that it is the purpose ofthe entire organization to force their way into thetreasury of every church on earth I am frank to confess I do not know how it can be proven.

Elders need to remember that it does not make any difference whether you want to hear or not, orwhether you want to give permission or not; it isnecessary. It does not matter about your own programs; it is necessary. It does not matter whetheryou have the money or not; it is necessary, and theonly course open to you is to submit. May Godhelp us to see that it is the old Missionary Society story all over again and that it will break down the autonomy of every church that will not stand on its

own feet.

TAPES OF THE

MILLER-WALLACE DEBATE

Clear and complete tapes will be available of the Miller-Wallace Debate, Tampa, Florida, August, 1965, recorded at 3 1/2 speed. These tapes can be played on any tape recorder. One tape for each night. Proposition first two nights:

"It is in harmony with the Scriptures forchurches of Christ to build and maintain benevolent organizations for the care of the needy, such as Boles Home, Tipton Home, Tennessee OrphanHome, Childhaven, and other Orphan Homes andHomes for the Aged that are among us." G. K. Wallace affirms — James P. Miller denies Proposition last two nights:

"Such an arrangement and cooperative efforton the part of churches of Christ for the preaching of the gospel as the 'Herald of Truth' is without scriptural authority."

James P. Miller affirms — G. K. Wallace denies

All Four Nights — $12.00 Any One

Night — 3.00

order from

PHILLIPS PUBLICATIONS

P. O. Box 17244Tampa, Florida 33612

CHURCHES AND INSTITUTIONS

In the December 23, 1965 issue of the Gospel Advocate, page 824, Gus Nichols answers six questionsdealing with church support of human institutions.Space does not permit a review of all his answers, but we should like to notice two or three.

The first question was: "May the church contribute to the support of orphan children, or anyothers in need who are not saints?" Nichols answered, "Yes, the church may, if it has the opportunity and is able, contribute to the support oforphan children and others in need who are notsaints." He then cites II Cor. 9:12-13; Gal. 6:10 and John 12:32. He closes this paragraph by saying, "Theorphan home is no longer an issue among- us, but this false doctrine they now affirm is the real issue." Theonly "false doctrine" to which he could refer is thatthe church is obligated to assist only the saints fromits treasury. We will see about this later.

The second question was, "Can a church scripturally give to any other institution so as to aid itin its work?" Nichols answered: "Yes, the churchcan give to another institution, a needy home, orfamily, in order to aid it in time of distress ..."

He really did not answer this question; he onlyanswered that part of it that suited his liberal viewstoward church support of benevolent societies. Thequestion was, "Can a church scripturally give to anyother institution so as to aid it in its work?" "Anyother institution" would either mean "all other institutions" or "some other institution." If "all other institutions" it would allow the church to support theRed Cross, United Fund, Salvation Army, Care, etc.I do not think Nichols meant to include all these because he mentioned a needy home or family.

Now let us connect the answer to question one withthat of question two. In substance Nichols said thatthe church could help "all men." The question was,Can the church support orphan children and others"who are not saints?" The answer was, Yes. Thechurch then can give support to a Baptist home,Catholic home, Methodist home, and an unbeliever'shome. In answer to question two he said the churchcould help "another institution, a needy home, orfamily, in order to aid it in time of distress." Now since the church can, according to Nichols, give toaid those who are not saints, and can support a homeor family, it must follow that the church can supporta denominational home or family. But they claim theorphan home is the original home restored. A Baptist home is broken by the death of the father, and thechildren are sent to a Baptist orphanage, anotherinstitution. Nichols says the church may supportthose who are not saints, and that it may support"any other institution," therefore, the only conclusion is that the church may support a Baptist orphanage, a Catholic orphanage, or a Methodistorphanage.

To avoid this predicament they deny that the

____________________________________________ Page 3

church can support denominational orphanages because they "teach error." But the original homestaught error. How is it "scriptural" for the churchto support the "original" denominational home, butwrong to support the "restored" denominationalhome? In both cases they are not saints, and Nichols says the church may support non-saints. What difference does it make whether they are in the originalhome or in the restored home? To be consistent these liberal preachers are compelled to put denominationalorphanages in the budget of their churches.

We only have space here to briefly consider question six and the answer. "Where is the scripture forchurches starting and operating other institutionsto do the work of the church?" Nichols answered,"I do not know of any scripture for the church starting and operating some other institution to do itswork — the work of the church. But the contributingchurch does not start our homes to do the work of the church — we started them. You and your wifestarted your home, and my wife and I started ours,and we operate them, but the church can contribute to them in need. Childhaven was not started or organized by churches, neither is it operated by them."

He knows of no scripture to authorize the churchstarting and operating some other institution to doits work. Then to do so would be without scriptural authority. As to doing the work of the church, innearly every debate I have heard or read on thissubject, digressive preachers contend that thechurch must practice "pure and undefiled religion"(James 1:27). Would that not make it the work ofthe church? Do they not claim that "pure religion"

— visiting the fatherless and widows — is a work of the church as well as the individual? Of course they" do. There would be no debate on this questionif they did not contend that this is the work of thechurch.

All right, it is the work of the church to visit thefatherless and widows in their affliction. But theyargue that this cannot be done without a home, andthey mean an institution by the word "home." It mustfollow from their reasoning that the church mustbuild and maintain other institutions to do its work. But Nichols said, "I do not know of any scripture forthe church starting and operating some other institution to do its work..." The only conclusion fromNichol's answers is: The church can only practice"pure and undefiled religion" by setting up an institution that is without scriptural authority. You try tofigure another conclusion.

But Gus Nichols needs to get together with someof his debating friends. He says he knows of noscripture for the church starting and operating some other institution to do its work. In The IndianapolisDebate, page 69, W. L. Totty affirmed: "It is scriptural for churches of Christ as such to build and/ormaintain such benevolent institutions as Boles Orphan Home, Potter Orphan Home, and such Homesfor the Aged as at Gunter, Texas." Charles A. Holtdenied this proposition. To build and maintain is thesame as to start and operate. Nichols says there isno scripture for the church to start (build) and operate (maintain) some other institution to do itswork, but Totty debated that it is scriptural forchurches of Christ to build (start) and maintain(operate) such benevolent institutions as Boles Orphan Home, etc. Gus Nichols needs to debate W. L.

Page 4

Totty on this proposition. One says there is no scripture and the other says it is scriptural.

In the Woods-Porter Debate, page 7, Guy N. Woods affirmed: "It is in harmony with the Scriptures forchurches to build and maintain benevolent organizations for the care of the needy, such as the BolesHome, the Tipton Home, and other orphan homesand homes for the aged that are among us." Woodssays it is scriptural for churches to (start) and (operate) benevolent organizations (institutions) forthe care of the needy. Gus Nichols needs to debateGuy N. Woods on this proposition.

In the Cogdill-Woods Debate, page 5, Cogdill affirmed : "It is contrary to the Scriptures for churchesof Christ to build and maintain benevolent organizations for the care of the needy, such as Boles Home, Tipton Home, Tennessee Orphan Home, Childhaven,and other orphan homes and Homes for the Agedthat are among us." Woods denied this, which meansthat he affirmed that it was in harmony with thescriptures for churches to build (start) and maintain (operate) benevolent institutions.

In August of last year G. K. Wallace debatedJames P. Miller and the first proposition was: "It isin harmony with the scriptures for churches ofChrist to build and maintain benevolent organizations for the care of the needy, such as Boles Home, Tipton Home, Tennessee Orphan Home, Childhaven,and other orphan homes and homes for the agedthat are among us." Gus Nichols needs to debate G.

K. Wallace on whether or not churches can scripturally start and operate institutions to do their work. How is the church to practice "pure and undefiledreligion" without building and maintaining benevolent organizations?

To make clear what Nichols means, he says in thelast paragraph: "Childhaven was not started or organized by churches, neither is it operated by them."The men listed above in debates affirmed that the church could build and maintain benevolent organizations (institutions) such as Boles Home, TiptonHome, Tennessee Orphan Home, CHILDHAVEN,and other orphan homes and homes for the agedthat are among us." Either Gus Nichols needs to getwith these men and learn what answers to give toquestions like these, or these men need to get withNichols and learn what propositions to debate.

The picture is simply this:

1. The church (as well as individuals) must practice "pure and undefiled religion" in visiting thefatherless and widows.
2. The church cannot do this without a "home" (institution or organization).
3. It is in harmony with the scriptures for churches of Christ to "build" and "maintain" benevolent organizations (institutions) to care for the needy.
4. "I do not know of any scripture for the churchstarting (building) and operating (maintaining)some other institution to do its work — the work of the church" — Gus Nichols, Gospel Advocate, December 23, 1965, page 825.

FOUR SUBSCRIPTIONS FOR $7.50

QUESTION: If you believe the church buildingcan be used for weddings and/or funerals please giveme scripture for the same. I would appreciate it very much. — J. R.

ANSWER: The issue involved in the above question is not so much What may the church buildingbe used for, but rather What may the church use thebuilding for? I am persuaded that the church can usethe building only for that which comes within thescope of its mission.

The church building is authorized in the first placeby necessary inference (Heb. 10:25). There can beno assembly without place. The church building is aplace of assembly. The type of building with all of its facilities is justified upon the grounds of expediency (I Cor. 10:23). Let it be observed, however,especially from the latter reference, that the buildingand all of its facilities must be within law — theymust expedite the divine purpose for which the place of assembly is authorized in the first place. Thisrules out some buildings, facilities, and purposes ofsome churches. Some buildings and facilities are usedby some churches to expedite nearly every thingunder heaven except the church's mission.

There are times, however, when the church building may be used by others for other purposes without a violation of truth. In some instance, a publicschool building might be damaged beyond use (byfire, storm, etc.). In such an emergency the churchbuilding could be used by the public school systemto serve its purpose on a cost basis. Such would notinvolve the church. The difference between the church and its function and public school and itsfunction should be obvious to all. If, however, anyactivity of others using the church building shouldbe confused with church activity in the minds of thegeneral public (perhaps because of the close proximity of one to the other), such use should be opposed.Under such circumstances a perverted concept of the church and its mission would result. This pervertedconcept constitutes a grave danger and must beguarded against with all care.

Now, concerning a wedding in the church building,I believe that any family might use it for the ceremony without reflecting on the church. The nature of the ceremony. its solemnity, and the teaching doneis in keeping with the church and its mission. I cannot conceive of any misconception resulting therefrom. I do oppose, however, the wedding receptionbeing given in the church building. This social aspect of the wedding, if given in the church building, wouldin this day convey immediately a false concept of thechurch. No matter if it be done by individuals, the close proximity to the church would confuse some,especially, since so many are now thinking of thechurch as a social institution.

For the same reason I am opposed to Bible schoolsor colleges operated by brethren (often thought ofby the world as church schools) using the churchbuilding. Especially so today, since some brethrenare trying to promote such as church schools. Even if used on a cost basis, because of the close proximityto the church, such use would contribute further tothe misconception that such schools and the churchare related and that such schools may be supported by the church.

Funerals, like the wedding ceremony, do not convey any false concept of the church and its mission,but rather that which comes within the scope of itsmission — to teach and to edify.

WHY THE SUCCESS?

Searching the Scriptures was launched into the field of religious journalism about six years ago. Since that time the subscriptions have come In at a rapid rate from all over theUnited States and abroad. This did not happenby accident. I feel that two major factors have

contributed to its acceptance. First, it givesthe brotherhood what they need — plain positive Bible teaching. Second, two fine men are at the helm to guide this journalistic ship inthe right direction. They are brethren H. E. Phillips and James P. miller. Although somewhat different in personality, they make twostrong links In the chain of success. Both of these men have an unwavering faith In Godand his word and serve him diligently withboth lip and life.

Then too, Tampa Is a wonderful place tohave such a fine paper. With something overtwenty congregations, all of which are true to the book with the exception of two or three. This beautiful city Is also the home of Florida College, which Is doing excellent workin the field of education. I predict great thingsfor this paper. Why not join the long list of subscribers today? You will not regret It!

WARD HOGLAND

BOUND

SEARCHING THE SCRIPTURES

A companion volume to the 1960-1961 bound volume of SEARCHING THE SCRIPTURES. Bound In beautiful Fabricord covering, navy blue, durably bound, printed in gold. This volume is indexed. Order your copy now.

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PHILLIPS PUBLICATIONS Post Office Box 17244 — Tampa, Florida 33612

A PLAY ON WORDS-NO. 2

I pointed out in my last article that a great dealof confusion in the religious world is due to semantics. I call it a play on words. So many times a wordwith a number of meanings can be spoken one wayand understood another.

The word WORKS is a word which has given usno little trouble. So many times the sectarians say,"We are not saved by works" or "Works never did save anyone." The unfortunate thing is that they arepartly right. It depends on how they use the word.The word WORKS is used in at least three different ways in the New Testament. Many people do notknow this, and are therefore led to believe the Biblecontradicts itself.

A brief study on why the denominations areagainst WORKS might be in order. When MartinLuther emerged from the shackle of Roman Catholicism and started the Protestant Reformation he hated all WORKS. He had watched the apostasy ofCatholicism develop into a cold, formal, ritualistictype of WORKS which he detested. I can't blame himbecause such is incompatible with the spirit of Christ. The Catholic people believed then, as they do now,that one must obey (WORKS) whether his heart wasin it or not. They stressed OBEDIENCE (WORKS)but did not stress the HEART! This disgusted manypeople. It led them to baptize babies and unconscious people who didn't know what was going on. Thismade their obedience or WORKS a cold formal unscriptural procedure. Martin Luther, and manyothers, hated this type of WORKS and so do I! However in running from this cold type of obedience he ran TOO far. He came up with the idea that a manis not saved by any kind or WORKS or OBEDIENCEat all. He insisted that salvation was wholly by gracewithout any WORKS and Protestant Denominationalpreachers have been mimicking him ever since. Inrunning back to Jerusalem he got up so much speedthat he by-passed the city and butted his headagainst the walls of Jericho. Yes, indeed he went toofar. He couldn't harmonize the WORKS of Ephesianstwo with the WORKS of James two. This gave himno little trouble; so much that he finally said thatJAMES was not an inspired book and cut it out ofhis Bible as an interpolated text!

What Martin Luther did not know is that Paul and James were talking about two entirely differentKINDS of WORKS. If not there certainly would be a contradiction in the Bible. In Ephesians two Paulis speaking of BOASTFUL WORKS when he says,"Not of WORKS lest any man should boast." InRomans three and verse twenty Paul says, "Because

by the works of the law shall no flesh be justified ..." Here Paul speaks of the Law of Moses. If the Jewscould have kept the Law perfectly, they never wouldhave sinned. But since they had sinned there wasn'tany way they could be justified by the WORKS of the Law of Moses. James says, "Ye see then howthat by WORKS a man is justified, and not by faith only" (James 2:24). James is plainly talking aboutWORKS in obedience to the command of GOD, or WORKS which perfect faith. This is the ONLYKIND OF WORKS which will save any man.

We have learned from our study that one is not saved by BOASTFUL, RITUALISTIC WORKS.Neither is he saved by WORKS OF THE LAW OFMOSES. However, we must keep in mind that theBible abundantly teaches that one is saved byWORKS in obedience to the commands of GOD! Gentle reader, remember the Catholics teach that oneis saved by a cold formal WORKS — this is error! The Denominations teach that one isn't saved by anyobedience or works at all — this is error! The BIBLE says one is SAVED by OBEDIENCE OR WORKSFROM THE HEART (Rom. 6:17). Take your standwith the Lord today.

WE HAD TO DO IT

H. E. Phillips

We are closing six years of publishingSearching The Scriptures with this issue. During the past four years we have delayed increasing the subscription price in spite of the factthat paper stock, printing, postage, etc., havecontinued to increase until now the cost of publishing Searching The Scriptures is about 25%higher than it was four years ago. Each yearbrother Miller and I have had to supplementthe deficit out of our own pockets, and it is now getting beyond our power to do it.

Let me explain why an increase in individualsubscription rates is essential. We do not sellany advertising space at all. We have no incomefrom this source. All the advertising is that ofour own books and Bibles we sell in the hope ofhelping the cost of publishing the paper. In thesecond place, we are not listed as a "non-profit" organization in the second class mailing permit,and our rates of mailing are higher. Now we are"non-profit" all right — we have never realized any profit out of this effort — but there is no organization of any kind in the legal senseof the word. We are just two preachers, withthe help of several others writing good articles,making an effort to distribute the "good news" to as many as will take and read this paper.

Beginning February 1,1966 we must increasethe subscription rate to $3.00 per year. All subscriptions received through January 31, 1966will be $2.50, the old rate. Club subscriptionswill not be increased. We will continue to try to send four subscriptions for only $7.50. This increase in subscription rates applies only to individual subscriptions. We trust you will understand our position and take advantage of thepresent period to renew your subscription atthe old rate of $2.50 per year for a good religious journal.

CATHOLIC ADMISSIONS...COPIED FROM A CATHOLIC HISTORY BOOK

The following excerpts are taken from a two volume work entitled: "The Public and Private History of the Popes of Rome, From the Earliest Period to the Present Time," by Louis Marie de Cormenin.It was translated from the French and published in the United States in the year 1846. The copy to which I have access was formerly in the conventlibrary of the Sisters of St. John the Divine, in Toronto, Ontario, Canada.

Although the author was a Roman Catholic, he did not allow his religious profession to blind himto some of her failings. In fact, the author even accepted as factual the legend of the 'Popess Joan'as if she had actually existed .. . a fable which we ourselves do not believe to be true. Although we donot, therefore, accept all his statements, nevertheless, we feel that considerable credence may be placedin his writings wherein legends, myths! and traditions are not primary factors to be weighed.

We copy as follows:

** * *

"The intrigues by which the sovereign pontificatewas obtained, recall the transactions in pagan Rome,when those who aspired to office in the republicbought suffrages of the people: Instead of a wisediscretion, a disinterested equity, and a true elevation in sentiment, the chair of St. Peter was becomethe price of boldness, corruption and avarice.' Thepretenders marched openly to their end, offeringgold to some, dignities to others — pledging theproperty of the church to those who had no confidence in their promises, and setting to work all theseductions which could augment the number of their creatures...

"In the midst of these scandalous intrigues andcriminal practices, Silverus, son of the former popeHormsidas (514-523 A.D., reigned as bishop ofRome. L.W.M.), led away by the ambition of occupying the chair of St. Peter, offered a considerable sumto King Theodatus, and was chosen pontiff of Rome.(536 A.D. Silverus ruled less than a year. He wasdeposed, and later strangled while held captive bysome priests. L.W.M.) (page 110.)

* * * * "... The assembly before which Gregory (of Antioch) had justified himself (588 A.D.), was presidedover by John the Faster, patriarch of the imperialcity (Constantinople), who took the title of universalbishop, to show that the chiefs of the Eastern clergyhad submitted to his authority. As soon as PelagiusII (bishop of Rome) was advised of the ambitiouspretensions of John, he sent letters to Byzantium, declaring that, by virtue of the powers granted him bySt. Peter, he annulled the acts of the synod of Con

stantinople, and prohibited the deacons of the emperor from assisting at divine service celebrated by a proud priest, who would destroy the equality of thechurch, and who took a title so contrary to episcopalhumility...

"... During the same year (588-89 A.D.), Recaredus, king of the Visigoths, after having publiclyadopted, in concert with the grandees of his kingdom, the Catholic religion, assembled a council atToledo... The king invited the fathers to deliberateupon reforms capable of remedying the disorders.The council decreed that priests and bishops, insteadof living publicly with their wives, as they had before done, should maintain more mystery in their carnalintercourse, and should not sleep in the same chamber with them. They also prohibited children whowere the fruit of illicit unions from being put todeath..." (page 122).

* * * *

"He compelled the clergy, under pain of the mostsevere censures, not to prosecute their brethren northe laity, before the secular judges; but to call thembefore the ecclesiastical tribunals — a usagewhich soon spread throughout all Christendom" (page 122).

* * * *

"Yves, of Chartres, and Gratian, mention severaldecrees as attributed to Pelagius, which Dupin assures us are authentic... In the second decretal he permits (in consideration of the small number whodedicate themselves to clerical life, to bestow orders on those who shall have had children by their servants after the death of their legitimate wives, recommending that the culpable female shall always beshut up in a convent, to perform penance for thefault of the priest" (page 123).

** * *

Concerning Gregory the Great (the First), 66thbishop of Rome: "To thank Recaredus for the richpresents which he had made to the pontifical church,the pope sent him a small key made out of the ironof the chains of St. Peter, a crucifix inclosing somewood of the true cross, and some hairs of St. Johnthe Baptist!!

"About the same time, Gregory wrote to John ofSyracuse, on the subject of the religious ceremoniespracticed at Rome, and which he wished him to adoptin his church. This remarkable epistle witnesses, that they had already reformed the celebration of divineworship, and had introduced very many abuses intothe Christian religion. The worship founded by theapostles on the simplicity of the primitive ages, hasbeen encompassed, since the sixth century, with the pomp of the ceremonies of paganism; and St. Gregory, whose policy consisted in dazzling the sensesof men to bind them to the church in the bonds of superstition, materialized the worship even morethan his predecessors had done. He ordered new religious practices, whose splendor imposed on thecommon people; he filled the churches with tableauxand precious ornaments, and even temporized withthe belief of idolatrous nations, by introducing theirrites and their dogmas into the religion of Christ"(page 129). * * * *

"Gregory having learned that a council had beenconvoked at Constantinople by the enemies of theHoly See, hastened to warn the principal bishops ofthe ambitious projects of Cyriacus (Patriarch of Constantinople). He exhorted them to maintain theauthority of Rome over Byzantium, and to refuse tothe patriarch the proud title of universal bishop...

"He ordered the monks to submit themselves to all the severities of their rules, and made a decree,commanding priests to separate from the womenwith whom they lived. The severity of the Pontiffproduced terrible consequences, and a prodigiousnumber of infanticides.

"An historian relates, that a year after the publication of this edict, Gregory, having given orders to fish in the ponds which he had constructed to preserve the fish, six thousand heads of new-born children were drawn from the water. The holy fatherthus learned that his decree was contrary to thelaws of nature. He immediately revoked it, and imposed a severe penance to obtain from God pardonfor the abominable cruelties of which the priests ofhis church were guilty, and of which he was the firstcause" (page 130).

"Thus the historians of this period affirm, that the priests were more baneful to letters than the warsof the Goths and Vandals; and that we owe to theirfanaticism that profound ignorance which spreaditself for several centuries over all the provinces ofthe empire. Gregory not only destroyed the works of the philosophers of Alexandria and Rome, whoshowed the knavery of the leading Christian ministers, and who could enlighten the nations; but thechurch militant following the example of its chief,attacked with fury every thing which bore the nameof science and art. The rarest manuscripts wereburned; pictures of an inestimable price were destroyed; the masterpieces of sculpture were brokenor mutilated, and splendid buildings fell before theaxes of the priests. Finally, the new religion established its throne on the ruins of the noblest treasures of antiquity, to found its power upon the ignoranceand brutality of the people!!" (page 133).

LETTER TO A NEWSPAPER EDITOR

L. A. Mott, Jr. 5123 Harrison Wayne,Michigan 48184 September 17, 1965

Detroit Free Press Editor Detroit, Michigan

Dear Mr. Editor: In the UPI and New York Times release, "Religious Liberty Document Defended by U. S. Prelates,"which appeared on your front page Sept. 16, 1965,Catholic Archbishops were quoted as stating the following positions in the Ecumenical Council's debateon man's right to worship as he pleases: (1) Thecouncil's declaration on the right to worship according to the dictates of one's conscience "will ruin theCatholic Church if it is put into effect in those states where Catholicism is the leading religion." (2) "Onlythe Catholic Church has the right to preach theGospel." (3) "The state has the obligation as a stateto worship God." Others were quoted as opposingthis viewpoint.The position set forth in the above quotations

Page 8

came from conservatives in the Catholic Church,which would imply that it is the view which thestricter interpretation of Catholic doctrine wouldbring to light.

In past presidential elections in which Catholicswere involved those who questioned the Catholiccandidates concerning the bearing their religiousviews might have on their political position wereinevitably accused of bigotry.

Without a doubt, some voters have opposed Catholic candidates an bases not relevant to the fitness of these candidates to rule our nation. But the above quotations also without a doubt establish that anelement in the Catholic Church even today contendsfor a church directed state. In view of this, it isnothing but right, proper, and wise for voters toquestion Catholic political candidates concerningtheir views on such matters. Neither should the inquirer be accused of bigotry.

Sincerely, (s) L. A. Mott, Jr.5123 Harrison Wayne, Mich. 48184

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THE ATTIRE OF A HARLOT

The heading of this article is taken from Proverbs

7:10. Each reader could profit much by taking timeto read that entire chapter now before readingfurther in this article. The chapter is a warning concerning the "strange woman which flattereth withher words." Many characteristics are mentioned,"She is loud and stubborn; her feet abide not in herhouse" (verse 11). When the young man came to herdoor she kissed him, professed faithful fulfilment ofreligious vows and peace offerings (such hypocrisy!), assured him her husband would be gone a long time,and suggested fulfilment of lust. Note the last sevenverses of this impressive chapter. "With her muchfair speech she caused him to yield, with the flattering of her lips she forced him. He goeth after herstraightway, as an ox goeth to the slaughter, or asa fool to the correction of the stocks; till a dart strikethrough his liver; as a bird hasteneth to the snare,and knoweth not that it is for his life. Hearken unto me now therefore, O ye children, and attend to thewords of my mouth. Let not thine heart decline toher ways, go not astray in her paths. For she hathcast down many wounded: yea, many strong menhave been slain by her. Her house is the way to hellgoing down to the chambers of death."

The last chapter of the book of Proverbs describesthe virtuous woman whose praise is far above rubies.She fears the Lord and has the respect and love ofher husband and children. Her faithfulness, industry, wisdom, kindness and thoughtfulness of othersstand in bold contrast with the flattery, stubbornness, hypocrisy, and unfaithfulness of the "strangewoman." There is clothing or attire that befits oridentifies character. The "attire of a harlot" is not described, but the very mention of such proves thatthere is such attire. Evidently it would be the typeclothing that would indicate a lack of modesty andchastity. It would be the type to invite lust. Garmentsthat indicate a bold disrespect for discretion andchastity would belong to the attire of the harlot and are unseemly for people professing godliness.

Is there any danger or cause for alarm in common brief attire of our day? If not, we might ask, couldthere be unwise and indiscreet styles now? Couldthere be lust provoking clothing if modern customsoffer no such examples? Is it possible that peoplegenerally — even members of the church — are copying the patterns of a very ungodly element at Hollywood with no regard for scriptural suggestions andprinciples? Christians should "abstain from all appearance of evil" (I Thess. 5:22).

Gold, pearls, expensively decorated hair, costly array, etc., are unwise, also (I Tim. 2:9). The scriptures insist upon emphasis on good works, the meek andquiet spirit, and chaste manner of life (I Peter 3:16). This would- be a better world if more aged women taught younger women "to be discreet, chaste, keepers at home, good, obedient to their own husbands,that the word of God be not blasphemed" (Titus 2:4,5). The Bible is a great book to bless each life ittouches. Why do we regard it so lightly and ignoreits warnings?

Some aged women dress in the attire of a harlottoday. Do any dare deny this? Who then is left toteach chastity, modesty and discretion? Any who arewell aware of the great value of the meek and quiet spirit should proclaim their warnings from the housetops. Our nation is grievously distressed by divorce,fornication and adultery. Do we expect more faithfulness with the current cheap literature, triangularlove affairs in pictures in theaters and television, and prevalent lust provoking attire? The hope lies inChristians who are willing to act as salt of the earthin turning the tide back toward decency and modesty.

Children should be trained to be chaste. Parents are the ones who buy the brief clothing and discourage and laugh at any sign of modesty. To see animmodestly dressed child hide from one whom sherespects in the church is a sad sight. The modestythat is there will soon be crushed and there will be no shame. The ability to blush has about been destroyed. Parents, the souls of your children are involved in this careless behavior. Even the influence in the community may cause others to stumble.

"Whosoever looketh on a woman to lust after her hath committed adultery with her already in hisheart" (Matt. 5:28). Is it possible that the womanwho has the "attire of a harlot" shares in this guilt?If so, this is no small thing. David saw Bathsheba asshe bathed herself. This bathing beauty provokedlust in the heart of this great man. Think how much better it would have been if she had bathed in private. Adultery, murder, and other sins grew out ofthis. It began as this beautiful woman exposed herbody before one of the opposite sex (II Sam. 11). Howmany thousand times have similar things happened? Was David the only guilty party? If your daughter'sbold disregard for chastity leads to a similar sin,would you also be guilty if you allow and encouragethe "follow the crowd" styles of the day? Wouldpreachers who refuse to warn of such danger also be guilty (Ezek. 33:1-10)?

Would Bathsheba's being at home excuse her?Some indicate that how one dresses in her own house and in her own yard is her own business. Bathshebamay have been at home, but she was not hidden fromher neighbor, the king. The "strange woman" ofProverbs 7 was in her own house when she came to the door "in the attire of a harlot." It would be no more lust provoking at some other door or in someother yard.

Those most bold wore their immodest attire at home first. They met their guests, hurried into their own yard on errands, and gradually became more andmore bold. Why should women dress carelessly before their children and their friends? Is it for comfort? This is an age of air conditioners and lessmanual labor. Our modest grandparents did hardmanual labor and knew nothing of air conditioners.The most bold may be found on the streets in immodest dress in the early sprang or the late fall. Comfort

____________________________________________ Page 9

is by no means the explanation.

Physical education classes, band programs andother school programs have their influence in pressuring young people to fit in with the crowd. Parentscould prevent this, but they lack conviction or courage to speak up generally; so the young people areleft to follow the most degraded suggestions thatare made. Could we have very pleasant performancesof school bands without the suggestive dances ofscantily dressed majorettes on cool fall nights? Mustimmodesty be demonstrated on every hand?

It takes some courage to raise any objection because the reaction is bitter. "What business is it of his?" some will ask. Some make the ridiculous suggestion that the criticism should be made in privateto the majorettes. Parents who allow it, teachers whosuggest it, and the public that applauds share theguilt and need to hear the criticism. Must sin bepublicly paraded with only a whispered rebuke (ITim. 5:20)?

While there is a fiery criticism against one whoquestions the wisdom of beautiful young ladies beingmade a gazing stock before hundreds at a ball game, there are many who approve the warning. No effortsare made to joint out weakness in the words of warning. Harsh words of personal hate are the only efforts to answer the speaker who points out danger.These words are almost all made to his back. What could one say in defense of immodesty and a lustprovoking dance? Parents, teachers, neighbors, useyour God-given ability to speak out in favor of"chaste behavior coupled with fear" (I Pet. 3:1-6).

Most young people "follow the crowd" to havefriends and be happy. None can follow all groupsbecause all do not have the same standards. As one fits more and more into the worldly group, he cutshimself off from the strict group who walks in thenarrow way. Christian young people find much tobring joy. "The way of the transgressor is hard"(Prov. 13:15). "The fruit of the Spirit is love, joy,peace ... against such there is now law" (Gal. 5: 22,23). The Lord knows best and the Bible is right.Choose ye this day whom ye will serve! Let members of the church follow the principle of life the Christhas given us that those of the "contrary part maybe ashamed having no evil thing to say of you"(Titus 2:7,8). The breastplate of righteousness isimportant (Eph. 6:14). Spots, blemishes, wrinkles,and such like are not to mar our lives (Eph. 5:27,28).

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

ANNA T. ROBERTS

(Note: James W. Rury has written the followingarticle about Anna, the beloved wife of Luther G.Roberts and mother of John T. Roberts. We are grateful to him for this tribute and for the comforting words which he spoke at her funeral. — Luther

G. Roberts)

Mrs. Anna Throckmorton Roberts, 57, of Salem,Oregon, passed away December 9 at a Salem hospital following an illness of more than one year. She wasthe wife of Luther G. Roberts, minister of the Market Street church of Christ in Salem.

A native of Texas, she had lived most of her lifein West Texas and New Mexico before coming toOregon in 1958. She was a former dean of women at Abilene Christian College and taught high schoolEnglish many years. She earned her Bachelor's andMaster's degree at West Texas State College.

Sister Roberts taught Bible classes for many yearsand contributed articles to religious publications. She also was an officer in the American Association of University Women.

Surviving, in addition to the widower, are the son,John, at home; Mrs. Fred Throckmorton, Dumas,Texas; and sister, Mrs. W. C. Gotten, Jr., Austin,Texas.

HER LIFE There is an lamentation for a wasted life. Here was a life of over 56 years of living life to its fullestin preparation, in service to her family and society,and in honor to her Creator. We seek not to overlyeuolgize or immortalize this one, but we do extol the good that she did and the lasting good her livinginfluence will do. We do exalt the God and His principles which she set forth by word and by deed.This one was a friend to hundreds, an inspirationto man. Few have had more friends and touched more lives than the Roberts. To know Anna at all was to esteem her; to know her fully was to love and be loved by her, a cherishedhonor bestowed upon many. She was outstanding asa person, an educator, a friend, a mother and wife —as a woman, but foremost, she lived a life as a faithful child of God. Surely, "Precious in the sight of theLord is the death of his saints." Thus, she lives notas but a victim, but as one victorious. HER DEATH The departure of our beloved Anna was in character and in keeping with her life — a life of courage,faith and beauty — the beauty of holiness. Hers isnow a death of beauty, the beauty of a setting sunawaiting the dawn of a new day. Our tears cease toflow when we know that hers was a death of dignity,the crowning completeness of a full life. Her departure from this life as preceded by years of usefulnessand influence for good.Death will not erase this good nor hinder this influence that lives in others. Here was not a death byaccident nor by violence, but a putting off of thetemporal body that was born to die and did so with

dignity.

HER VICTORY

Concerning then her victory, we would not wantto hinder a bud from blossoming into the beauty ofa fragrant flower, nor a child from, attaining adulthood, nor this one from gaining the life that is lifeindeed. We know that death is a part of living — living life at its fullest. Here is not a death of degradation, but one of exaltation; nor an end, but anentrance. To this victorious one, it is a time to liveagain, a time of change: from the temporal to theimmortal, from the time-bound to the eternal, from the earthly to the heavenly, from the corruptible tothe incorruptible, from the physical to the spiritual,from the toils and trials to rest.

Authors, of whom this one was a student and admirer, have said: "Death is as the foreshadowing oflife. We die that we may die no more" (Hooker)."Death and love are the two wings that bear thegood man to heaven" (Michelangelo). "Life isthe soul's nursery, its training place for the destinies of eternity" (Thackeray). "Death is the golden keythat opens the palace of eternity" (Milton).

The inspired book of instruction and comfort thatshe read and lived tells of the victory of the faithful.I Corinthians 15:50-58; Revelation 7:13-.

Anna Throckmorton Roberts is a victorious one. This is not a time for bitterness and regrets, but atime to turn again to life and other responsibilities,treasuring the memories, challenged by the exampleof this one, awaiting our time of departure whichshall be and shall be soon. We part at the footstool;we anticipate reunion in the service together at thethrone.

James W. Rury

1216 Birch

Dallas, Oregon

NEWS

Alton Elliott, Jesup, Ga. — After two years withthe Spring Warrior congregation I am moving thefirst of January to Jesup, Georgia to work with thechurch in that city. During my two years with thechurch in Spring Warrior there have been 25 responses to the Lord's invitation, ten of these werebaptized into Christ. My new address is: 1055 E.Plum, Jesup, Georgia.

George T. Eldridge, Murray, Ky. — The work in Murray is progressing well. Brother Bearl Darnell,an elder at the church of Christ located in Bandana,Ky., is seeking an evangelist to work full-time for the church. The church can pay a minimum of $80.00 per week plus a house. Brother Darnell stands forthe truth on the current problems dividing the Lord'schurch. His address is: Post Office, LaCenter, Ky.

Bennie P. Ener, Orange, Texas — One was bap

tized and one restored in our recent meeting with

J. W. Hicks.

Harold V. Trimble, San Antonio, Texas — The Valley-Hi church of Christ will open its new brick-veneer building with a gospel meeting January 2 through 9with the following speakers: Stanley Lovett, W. L.Wharton, Bill Reeves, Leon Odom, Dana Halstead,Dan Shipley, and H. A. Gist.

The beautiful auditorium is paneled in mahoganywith vinyl tile floors and comfortable opera chairs. It is situated on Loop 410 just west of Lackland AirForce Base. There will be singing from 2:30 until

4:00 p.m. January 2nd and services will begin at 7:30nightly from Monday through Saturday. Sundayservices are 10:00 and 11:00 a.m. and 6:00 p.m.

The evangelist for this work has been supportedby Highland Boulevard from its beginning. We stand in the Old Paths wherein is the good way. We urgeall who will to share our job on this long looked foroccasion, and to enter into the spiritual feast of gladtidings with us."

Horace Neely, Elizabeth City, N. C. — Recentlywe moved from Seattle, Washington to ElizabethCity, N. C. There is not a faithful church here or inthe Norfolk, Va., area. My wife and I and Eugeneand Millie Willis, who are living in Virginia Beach,Va., are starting a congregation in their home andhope to have a place to meet soon. Anyone living in this area and interested in worshipping God after theNew Testament pattern, please contact us at Virginia Beach, Va., phone 497-8281 and Elizabeth City,

N. C, phone 335-2146.

Jesse M. Kelley, Altus, Okla. — Our work here is getting more encouraging all the time. Last weekwe gained two more members from the liberals, andour radio program is bringing visitors to our services. Our membership now numbers ten and a yearfrom now I think it will number three times this.

BROTHER DIESTELKAMP TO NIGERIA

Donald P. Ames, Aurora, Ill.

Recently brother Leslie Diestelkamp announced his plans to return to Nigeria to continue the workof preaching the gospel he was engaged in just fouryears ago. It would have been nice if other young men considered taking up the challenge, but that the work might continue without interruption, brother Diestelkamp and his wife have made known their intentions to return.

Brother Diestelkamp needs no introduction tomany, having formerly served as associate editor of Truth Magazine, and largely responsible for both thegrowth and soundness of the church in the GreatLakes region today. He has already spent two yearsin Nigeria, and is thus already acquainted first handwith the trials, hardships, temptations and language problems that would have yet to be learned by others.His former association with the brethren there will also give him a very good base with which to continueand build upon.

As brethren know, traveling expenses for such atrip are not paid for out of pocket change. Although most of his living expenses have already been provided, he still lacks a minimum of at least $3,000.00to be able to leave on schedule this summer. Congregations in Florida (and elsewhere) with which I am personally acquainted could help in this effort. Individuals also may join in. Brethren, let us hear fromyou. It may not be much in either case, but ten dollars from twenty different congregations makes uptwo hundred dollars. You may be one, but you are one! And that we can't forget!

Why not sit down and write brother Diestelkampat 1833 Ivy Lane, Aurora, Ill. 60506, and express yourinterest in having fellowship in this matter? It wouldbe greatly appreciated, I know, and not only he, butthe people of Nigeria and you yourself would profittherefrom. Why not write him today? Here is a qualified man ready to get, let us do our small part to helpsend him!

Norman W. Fisk, Merced, Calif. — I have moved to Merced, California to preach for the congregationthat meets at Merced Colony Grange Hall, 2711Childs Ave., Merced, Calif. This is my first full timework. I would like to be placed on the mailing list ofanyone who would like to mail me a bulletin.

A STATEMENT REGARDING RESTORATION OF FELLOWSHIP

A division occurred in the Thomas Blvd. church of Christ, Port Arthur, Texas, in August, 1960. Thosewho left the congregation formed what is now theImhoff Avenue church of Christ in Port Arthur. The alienation of the two churches has continued until the present time. Since the division several effortswere made in the direction of instituting discussionsbetween the elders and evangelists of both churches,but these efforts were without success.

In early November, 1965, the elders of the ImhoffAvenue church contacted the elders of the Thomas Blvd. church by mail, suggesting a meeting in thenear future to discuss the differences between the two churches and to explore the possibility of areconciliation. This overture was very readily received and accepted by the elders of the ThomasBlvd. church, with a suggested meeting time by themof Nov. 18, 1965. Thus on this date discussions andnegotiations were begun between the elders andevangelists of both congregations.

Five meetings were held, embracing approximately thirteen hours of discussion of the differenceswhich precipitated the division and of several otherrelated matters. These meetings were characterizedby good will and brotherly feelings, yet with plainness of speech and openness of thinking and feelingin every matter. Accusations and differences werethoroughly discussed.

The results were that agreements were reached,mistakes were admitted, sins were confessed, anderroneous doctrinal positions were renounced. Due tothe seriousness of some of the differences, acknowledgements of wrongs in these matters were put inwriting with signatures attached. We believe thatall outstanding matters and differences between thetwo churches were discussed, settled and forgiven ina scriptural manner.

Therefore, it is with much joy that we announce to the congregations concerned, to Christians in thisarea, and to the brotherhood everywhere that ourdifferences have been settled and fellowship has beenrestored. We realize that the effects of this division have been hurtful and far-reaching, affecting notonly the members of both churches but also ourbrethren in this immediate area and in many otherplaces. We pledge ourselves to try to undo, as far aswe possibly can, the harmful effects of this division.We are determined that we shall do all possible topromote a spirit of good will and love between themembers of the two churches, and seek a restorationof estrangements resulting "from the division. Wehave promised one another that in the future weshall love one another as brethren, that we will encourage one another in every righteous endeavor,and that we will assist one another in the work of the Lord in accordance with scriptural teaching concerning such congregational cooperation.

We have sought for, have asked for, and have received forgiveness of one another, and in prayerswe have asked for and received forgiveness of ourFather in heaven. We now ask our brethren everywhere, all who may know of this division and all whohave in any way been affected by it, to forgive usand to remember it against us no more.

Faithfully and fraternally yours,Elders, Thomas Blvd. church /s/ Houston Hamby /s/ W. O.Viola /s/ W. L. FergussonEvangelist: /s/ Ardie P. Brown, Jr.

Elders, Imhoff Avenue church

/s/ Thomas B. Smitherman

/s/ J. E. McCuistion

/s/ J. A. Bruton

Evangelist:

/s/ Bill Cavender

(Note: It should be noted that brother Ardie P. Brown, Jr., had nothing to do with the division, buthas done much to effect the reconciliation.)

CONTACTS NEEDED IN CORK, IRELAND

In March, 1966 Carl Shaver and family (wife and 4children) are moving to Cork, Ireland where he willbe engaged in a prominent business enterprise. Theyare faithful members of the church at Jordan, Ontario, Canada where Brother Shaver is a deacon. They look upon this transfer of work as a door of opportunity to establish a faithful congregation in that place.If anyone knows of members of the church livingthere, or even friends or relatives of members who arethere, Brother Shaver would like to know. Every possible contact is needed. The Shavers are stable and responsible Christians who will exert a good influence.Perhaps some faithful gospel preacher would be interested in helping establish the cause in that placewhere he would have the help and encouragement ofthis fine family. Any helpful information should bemailed immediately to:

CARL SHAVER

RR1

Jordan, Ontario, Canada

In the event they have gone by the time this noticeis published, mail will be forwarded to them until apermanent address can be established in Cork.

Everett Mann, Tampa, Fla. — The Del Rio church of Christ has been established a little over a year now. The church is progressing nicely in spite of thefact that two families who were with us to beginwith have moved away. Our attendance is runningbetween 40 and 50 regularly; and there has been twobaptisms. The Del Rio church has purchased a loton the N.W. corner of Sligh and 50th. We are lookingforward to building in the near future. We encourageanyone in the area to work with us and further thecause of Christ in this vicinity.

BIBLE AUTHORITY

Bobby Graham, Florence, Ala.

Understanding that authority is the right to command and to expect a response, a person who is reallysearching for truth will be forced to accept someauthority. The need for authority can be seen evenin physical affairs such as traffic laws. Likewise inreligions, there must be some established authority.What is it?

Primary authority rests with God; that is, it begins with God. God, preexistent from the beginning, could be the only one with whom it could begin (Gen.1:1). From just a brief reading of the first chapterof Ephesians, one can plainly see that God has allauthority, for He is the Chief Actor: it is God thatabounded, God that predestined, God that foreordained, and God that chose.

You will recall, however, that Christ claimed allauthority in heaven and on earth. Thus, the authority that he possesses is delegated, handed down fromthe Father. The fact, however, still remains that He has all authority. The Father also committed alljudgment to the Son (John 5:26). Read also Acts3:19, Matt. 17:5, and Heb. 12:2.

Of course, this authority has been placed in theWord. The statement of Balaam in Num. 22:15 sets forth an eternal principle concerning the Law ofGod: Balaam said that he could not "go beyond theword of the Lord to do less or more." This is stated also in II John 9. The psalmist in 119:89 says thatthis law is eternal, "forever."

Since this authority is so important and rests in the word, we must determined how to establish itfrom the word.

Of course, the simplest way is by direct command.For example, in I Cor. 11:24, there is a command toeat the Lord's Supper. An example, the secondmethod of establishing Bible authority, can be found in Acts 20:7; this tells us when to eat it. This scripture states that they ate it on the Lord's Day, thefirst day of the week. It is, therefore, necessary toinfer that we should eat it just as often as the Lord'sDay comes. The Jews remembered the Sabbath asoften as it came, once every week. This third methodis that of necessary inference, drawing a "necessary"conclusion.

(1) Direct command — Rev. 22.9. (2) Approved example — Acts 2:42; Acts 20:7. (3) Necessary Inference— necessary to infer thatthat a place was used for meeting.

The matter of establishing Bible authority is asimple fact if we will only submit ourselves to thatwhich the standard of authority — the Word of God

— has to say.

MIRACULOUS DIVINE HEALING -NO. 6 Connie W. Adams, Akron, Ohio

One of the best ways to expose the sham of thepurported "healer" of our day is to contrast theirclaims and practices with the healing of Jesus andhis apostles. John wrote "Try the spirits whetherthey are of God: because many false prophets aregone out in the world" (I John 4:1). If those whoclaim God works through them in healing the sickare completely on the level, they should feel no resentment when we discharge this divine commandment to "try" them. What better way could be found to do this than to lay their claims and practices sideby side with the miracles of our Lord?

(1) Jesus did not heal for notoriety. He sought noreputation as a wonder-worker. He did not send theapostles before him as press agents to drum up interest in the miracles he would perform when heshould come to a certain village. He had no camelcaravans bearing large signs advertising himself asone bringing "salvation for the soul and healing forthe body." He preached the will of God and workedmiracles to establish his claim that he was from God. One present day "healer" advertises himself as "theman with the miracle arm." Since Jesus fed 5,000with just a few loaves and fishes, I wonder why hedid not advertise himself as the "miracle chef." Surely that would have attracted a crowd. Observethe signs painted on the huge vans which carry thecircus tents of the "healers" over the land, listen totheir pretentious claims in their services, hear themon the radio and television as they give the worldthe big build-up concerning their great wonders andthen you decide whether they are seeking notoriety.By contrast consider the fact that in five instancesof healing by Jesus he charged that they should "tellno man." (2) Jesus healed all sorts of afflictions. He causedthe lame to walk, the blind to see, the deaf to hearand the dumb to speak. He restored sanity to thosewho were insane. He never conducted a preliminaryhearing or interview to select certain cases and rejectothers. It was not necessary for anyone to send his money ahead to make an appointment with Jesus.There was no case too hard for him. Have you evernoticed that most of the attempted cases of healingby claimants now concern invisible afflictions, nervous disorders, tuberculosis, cancer, ulcers and suchlike? Where did Jesus ever tell one that he had to believe he was healed whether he felt better or not? Where did he ever tell one that he could do nothingfor him because his faith was too weak? (3) Jesus never indicated that healing was to be universal. On only four occasions on record did heheal many. On one occasion he healed ten, three timeshe healed two at once, and on twenty-three occasions

he healed only one person at a time. It could not besaid that he "featured" healing in his ministry. Yet, the "healers" now preach that everyone ought toexpect to be healed, and leave the impression thatthe person who does not "claim his healing" has somesort of second class faith and is a great disappointment to the Lord.

(4) Jesus did not discourage the use of physicians and medical remedies. In the account of the goodSamaritan, Jesus related that the good man boundup the wounds of the man who was robbed andbeaten, poured in oil and wine and took care of him(Luke 10:30-35). "But when Jesus heard that, hesaid unto them, They that be whole need not a physician, but they that are sick" (Matt. 9:12). Howmany times have you heard "healers" belittle medical doctors, make them the "bad guys," the "villains" who are just out to rob the poor people, in order to make themselves the dashing heroes whocome to the rescue with miracle healing to "show up"the doctors? This is all part of the psychology employed to deceive the simple. (5) There was never any room for question ordoubt as to the reality of the afflictions of those healed by Jesus. In John 9, the blindness of the one healedhad been known by those present all his life. In Acts3, everyone knew of the man lame from his mother'swomb. All Jerusalem recognized that a notable miracle had been performed and even the rulers, elders and scribes admitted that it was so (Acts 4:5-6,16). But how many of the cases of cancer, tuberculosis,ulcers and other ailments are self-diagnosed in the modern healing services? What evidence is adducedto show that these claiming to have such afflictions verily do have them? Must we just take the wordof these people and the "healers"? When Jesus healed the lepers he charged that they go and showthemselves unto the priest that they might be accounted clean and fit to associate once again withthe people and to join in the sacrifice with others.Which of the modern "healers" is willing to have reputable physicians examine and diagnose the ailments of those who come before them, and then havethem examine the persons afterward to verify medically that they are whole? (6) There was never a case of relapse to the former affliction among those healed by the Lord.Yet many of us have talked with people still obviously afflicted who had given testimonials that they were healed. One of the great "healers" read a testimonial on television a few years ago of a woman in Michigan he had been supposedly healed of cancer.Yet the local newspaper in the town where the womanlived carried her obituary the very next day and gave the cause of death as cancer. That kind of healing isnot worth much. It is interesting to notice also thatJesus did not heal on the installment plan. Wheredid one say "Lord, I am some better, pray for meagain?" Where did the blind man say, "I can make out faint images, yes, I think I am beginning to seea little?"

My friends, we do not doubt the cases of healingby Jesus our Lord. We believe every one of them.It is not a case of trying the Lord, but we are goingto try those who come today with their claims ofworking wonders, and it is not hard to weigh themin the balances and find them grossly wanting.

The methods of deception used by modern "heal

ers" and their profiteering at the expense of the gulli

ble will be considered in the next article.

BROCK-McWHORTER DEBATE

On the nights of October 25, 26, 28 and 29, PaulBrock met Don McWorter in debate at the meetinghouse of the Lakeview church in Rossville, Ga. Thisis a suburb of Chattanooga, Tenn. The subject forthe first two evenings had to do with the conditionsunder which one church may contribute money fromits treasury to- another church and the last two evenings dealt with whether a congregation could scripturally contribute to an organization home (definedas Childhaven and like institutions by McWhorter before the discussion). The conduct of the audiencewas splendid at all times. The participants were well-behaved and it was demonstrated that brethren can come together and discuss their differences withoutmisbehavior on the part of any. It is hoped the discussion has brought brethren closer together andgiven each of us a greater determination to "searchthe scriptures."

We were privileged to have a full auditorium eachevening. Most of these were from areas other than in Chattanooga. For several years the preachers ofthe area have controlled the congregations (mostlythrough the elders) with an iron hand. The effectiveness of their boycott was evident in the lack ofattendance from the city itself.

FIRST NIGHT "The scriptures teach that a church may contribute money from its treasury to another churchonly (a) when the receiving church is unable financially to support adequately the physical wants of itsown indigent members, and (b) when the purpose of the donation is: 'that there may be equality,' or mutual freedom from want of physical necessities." Affirm: Paul Brock Deny: Don McWhorter

Bro. Brock opened his remarks by showing thenecessity of a scripture for all we preach and practice. He pointed out the Bible taught by command,example and necessary inference. Bro. McWhorteraccepted these things.

In proof of his position, Brock presented II Cor. 8and Acts 11:29-30 as examples of churches sendingand receiving money for the relief of needy saints. He pointed out the scriptures teach that money wascontributed by the church for the relief of saintsonly. To prove otherwise, McWhorter must producea passage showing contributions for other purposes.In answer to this, McWhorter challenged the use ofII Cor. 8 as an example of the church receiving moneyand Acts 11 as the church giving. He demanded proofthe church could send "only" under such conditionsin the proposition.

Brock pointed out in his second speech in order toprove his position false, McWhorter must show authority for the church to send funds to relieve anyone except needy saints. He further asked his opponent if the disciples of Acts 11:29-30 constituted the church in sending. In rebuttal, McWhorter deniedthe existence of a treasury in this passage.

Equality was denned as "mutual freedom fromwant" by Brock and II Cor. 8:13-14 was given asproof. McWhorter tried to answer this by chargingthat Brock's position makes equality "even." Thiswas answered by showing II Cor. 8:15 (gathering of manna) to be an example of Bible "equality."

A chart was introduced by Brock listing a numberof things being practiced by churches (much throughthe sponsoring church). McWhorter renounced 90%of the items listed and Brock then insisted he tell the audience which 10 % he endorsed. The negative neverdid reveal that 10%:

In his first speech of the evening, McWhorter presented a chart containing six things he believedBrock must prove. It was later shown that Brock'sobligation was to prove his proposition, not the sixthings on McWhorter's chart.

The negative also introduced a chart called "TheTheory of Evolution" in which he tried to show thechanges in some brethren were the result of an evolution of thinking and Brock's position was the consequence of these changes. The second night a chart on the "Fact of Evolution" rather than the "Theory"was introduced by Brock to show the progressivenessof the present innovations. In these connections,much was said about changing by McWhorter, butBrock pointed out that one should not be ashamedto change when necessary. He even suggested thatMcWhorter had not left the faith when he left sectarianism and thus changed.

McWhorter claimed in his speeches that the contribution from Macedonia and Corinth to Jerusalem was intended to "heal a rift" existing between thosecongregations. He was challenged to show such astatement from Romans 15.

McWhorter attempted to place the guilt of divisionon Brock and claimed that he was standing on "original ground" and in such a position was endorsed by the oldest church in the city (Foust Street — formerly Cowart). Brock replied to this Thursday evening by showing that while McWhorter may be endorsed by the oldest church in the city, he (Brock)was contending for the oldest church in the world.

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"BIBLICAL" WORDS OF LUKE AND ACTS: NO. 2

Endidusko

The verb endidusko, "I put on," occurs in the LXXin six passages: II Kings 1:24; 13:18; Judith 9:1;10:3; Prov. 31:21; Sirach 50:11. In the New Testament endidusko occurs only in Mark 15:17 and Luke

16:19.

Cremer does not list the word in his lexicon, butThayer lists it as a "Biblical" word (p. 694). In hiscomments, however, Thayer says nothing of the "Biblical" nature of the word.

We now have an inscription from Delphi, datedsomewhere around 156-151 B.C., that employs thisvery verb. Deissmann observes this point, but he doesnot cite the source.

Himatizo

The verb himatizo, "I dress, clothe," is similar inmeaning to the preceding word. Himatizo does not occur at all in the LXX and only twice is it found in theNT, Mark 5:15 and Luke 8:35.

Cremer does not list the word, but Thayer includes it in his "Biblical" words (p. 695).

The verb is found in one pre-Christian document ofabout 163 B.C. It occurs in the phrase himatisei auten,"with clothe her." Further, the word occurs in a papyrus dated about 13 B.C. One instance especially noteworthy is from a papyrus of a testament of a man who couldnot write his own name (Dionysius, the son ofHarpocration, A.D. 117). In this testament the children of a female slave are twice mentioned as havingbeen "fed and clothed (himatizomenon)," by the testator's wife.

The term further occurs in an interesting deed ofadoption of A.D. 381, "I will feed and clothe (himatizo) him nobly and properly as a natural son."

Anathematizo The verb anathematizo, "I curse," literally, "I devote (to the lower world)," occurs numerous times inthe LXX. In the NT it occurs only in Mark 14:71; Acts23:12, 14,21.Of this word, Cremer remarks, "only in biblicalGreek," (p. 887). Thayer says, "a purely biblical andecclesiastical word," (p. 37). However, Thayer followsthe word, in his "Biblical" list, with the note "Inscription," (p.693).We have an ancient lead tablet (first or second century A.D.) containing a curse from Megara. The tablet is now in the State Museum at Berlin. On this tablet is the expression (several times) "we curse them."

TWENTIETH ANNUAL LECTURE PROGRAM OF FLORIDA COLLEGE Hutchinson Memorial Auditorium, Temple Terrace, Florida January 24-27, 1966 THEME: A World in Revolt

MONDAY, JANUARY 24 7:30 P.M. 8:30 P.M.

The World in Revolt —	An Overview ............................................... Claude Worley
The Revolt Against the Bible ...............................................................Yater Tant

TUESDAY, JANUARY 259:20-10:15 Evolution ............................................................................................. Paul Foutz10:15-11:15 Proper Use of Science .......................................................................... Art Dowell11:15-12:00 "They Made Lies Their Refuge" ...................................................... Jimmy Tuten2:20- 3:20 The New Morality ..............................................................................Barney Keith3:20- 4:20 License, Responsibility and Intelligent Freedom ........................... C. D. Hamilton

7:30 P.M. Revolt Against Doctrine as Basis of Fellowship .............................. Bryan Vinson

8:30 P.M. Revolt Against Morality - Love Without Law .................................. Frank Puckett

WEDNESDAY, JANUARY 269:20-10:15 Evolution ............................................................................................ Paul Foutz10:15-11:15 The Christian in the Midst of Revolt...................................................Lloyd Moyer11:15-12:00 Standing on the Other Side ...............................................................Choice Bryant2:20- 3:20 Individual Conscience and Group Action ............................................... Sewell Hall3:20- 4:20 Spiritual Health and Recreation .......................................................... Cecil Willis

8:30 P.M. Perversion of Justice ........................................................................... Roy Cogdill

THURSDAY, JANUARY 27

9:20-10:15 Evolution ..............................................................................................Paul Foutz10:15-11:15 Revolt Against Governmental Authority ........................................ Ferrell Jenkins11:15-12:00 II Tim. 2:2 "Commit Thou" ................................................................. H. S. Owen2:20- 3:20 "Rather Reprove" ............................................................................. Charles Holt

8:30 P.M. Making God in Man's Image .......................................................... James P. Miller