When the Society Movement came to the church inthe last century it brought division with the digressiveelement being larger by far. Faithful brethren and sound churches set to work to rebuild in communities where digression had destroyed the church. Within afew decades they had succeeded to a remarkabledegree in doing this.
The same attack has been made by the devil again inour generation, and the results have been similar.History has repeated itself. History will repeat itselfalso in that faithful brethren and sound churches will rebuild in communities where digression hasdestroyed the church. In fact, the rebuilding process isin progress in many communities.
The effort to "activate the universal church in our day caught on much faster than it did in the AmericanChristian Missionary Society era. The Society wasfloundering and struggling to survive when it wastwenty years of age. The Herald of Truth becamepowerful at once, and it has already fallen into disrepute among its early promoters. Its modernismand typical denominational attitudes came yearsearlier than it did to the Society. The division came tothe churches across the nation, and the rebuildingafter the division came at a much more rapid rate inour generation.
The division over the present central agencies hasbeen exactly parallel to the division of the last century. The names assigned by the promoters of theunscriptural schemes have been the same as usedthen. Those who opposed the digression have beencalled antis, trouble makers, fanatics, legalists, etc. Nonew name has made its appearance, and no new argument has been advanced unless it was the nowdefunct constituent element argument. The argument over central agencies has been alike in the two centuries even in the bitterness engendered and theshameful division. We may now expect the churchesthat support institutions to make the rapid fall intomodernism and into complete partnership with Protestant churches that came to the promoters of thecentral agencies last century. History does repeat itself, does it not? The Disciples of Christ denomination exemplifies and defends modern denominationalism and ecumenism. It has gone farfrom the back to the Bible effort. Fifth and Highland inAbilene, and many other congregations have rejectedthe NARROW way that leadeth unto life. They aregoing through the same rut of apostasy, just as theywent through the same list of arguments made by thedigressives in the last century in defending their societies.
It has always been true that people who break withthe New Testament pattern of organization for theLord's people also show the spirit of apostasy inlowering their standard of morals, and in changing thethings they teach. Expect more and more preacherswho promote central agencies for the church, andmake entertainment a prominent part of their churchwork, to join ministerial associations, even to the pointof backing nationally known evangelists who preachthe commonly accepted "faith only" plan of salvation.
There are many points of current history parallel tothe history of the last major division. One is that bothcenturies have had those who refused to oppose thedigression. They looked the other way. They may beidentified in the tale about Nero who was accused of fiddling while Rome burned. Count their influencewith the digressives. (See Matt. 12:30.) The instruments of music, kitchens, societies, etc., camewhere they were not opposed in the days of our grandfathers.
It is also true that churches who seek to conserve the New Testament pattern have a certain number intheir own ranks to fall away to the digressives. There are many capable young men preaching amongchurches that have been counted sound churches who would not say that instrumental music is sinful, and that they are in no position to say that the institutional promoters are sinful. Few of these "smart boys" willbe converted, but they will take many with them intothe liberal movement. So many of their views are thesame as the liberal preachers. Brethren, beware of thesubtle influence of these able young men. Awake tothe danger. They are soldiers from the other army inthe uniform of saints. They have sheep's clothing.
When we are shaken and shocked by experiencessuch as have come to the churches since World War II we are made to rethink many things. Servants of the Lord should be grave, sober, and temperate. Flying off at a tangent is not wise. Making additional laws for theLord is not good. Brethren, expect conservative churches to get more than their share of crackpots.Let good men realize that wisdom is the principlething. Let not faithful churches break into splintersover twiddle dee and twiddle dum. We have importantwork to do. We need patience, wisdom, love, knowledge, courage, mercy, forgiveness, and theability to see our own littleness. Endeavor to keep theunity of the Spirit in the bond of peace while youwrestle against wickedness in high places.
BRITNELL TO EDIT GOSPEL GUARDIAN
With mixed feelings we announce to our readersthat this is the last issue of the paper in which theexcellent articles by Eugene Britnell will appear. Agroup of business men have bought the C.E.I, business and the GOSPEL GUARDIAN along withit and have selected Eugene Britnell to edit the GUARDIAN. We believe they made a very goodchoice, though we regret losing the assistance ofsuch an able writer from this paper.
It would be hard to convey to readers the extent ofhelp given by Eugene Britnell to SEARCHING THE SCRIPTURES. His column has been among the most popular features we have carried. His short, punchy paragraph have been especially wellreceived. Many readers including my wife, have toldme that they always read his column first. But his help did not stop with the products of his capable pen. His advice was often sought and carefully considered by this editor. Seldom did he conduct a meeting that he did not send a club of subscriptions.Just the connection of his name with these efforts has given stature to the paper and to what it hasbeen trying to accomplish. He has the confidence ofa host of brethren over the country who are trying towalk in the old paths in a day when it is popular todesert them. I know of no man better suited to the task of leading the GUARDIAN back to a place ofrespect and usefulness among conservative-minded brethren.
While we commend the new editor of the GOSPEL GUARDIAN and those who chose him for this work, and seek to assess the loss this means to our own journalistic efforts, yet there is a feeling ofdeep relief with respect to the GOSPEL GUARDIAN. For much too long that journal has followed an uncertain course and readers have wondered from week to week "What next?" Duringthe 1950's and most of the 1960's, the GUARDIAN stood firmly for the truth and was a majorinfluence in arresting the progress of the forces ofinstitutionalism and centralization. Because of its influence in those years, many congregations andpreachers stood when others were drifting with thetide. In the early 1950's the publishers and writersof that paper were pressured, boycotted,quarantined and generally blasphemed by those who were joined to their idols and wished to be let alone.Through those turbulent
years, Roy Cogdill, Yater Tant, Luther Blackmonand a host of faithful men bore the brunt of the battle in the heat of the day and refused to be intimidated. Out of all the conflict came much goodteaching on the nature, work and organization of thechurch. The subject of Bible authority and how it isestablished received much attention and over and over again the appeal was made to "speak as the oracles of God."
But toward the late 1960's, a different sound began to be heard. The editor of that paper becameconvinced that he could then reason with some in the liberal churches who before then would not even talk or listen. He began a "peace offensive" which, though well-intentioned, did not succeed and which portended not peace, but troubled days ahead. The names and good articles of seasoned stalwarts disappeared from the paper. Articles were often lifted from church bulletins to take up space.Commercial interests took up more and more space.Efforts to salvage Charles A. Holt reached far beyond the limits of patience and understanding andplayed a part in diminishing confidence in the paper.
In 1970, William Wallace became owner and editor of the GUARDIAN. For twenty years prior tothat time he had stood boldly for the truth and hiswritings had influenced many for good. He was of great help, along with Cecil Willis, in keepingTRUTH MAGAZINE alive when it was about to goout of business, and served as an Associate Editor until 1968. But he too was enamored of the "peaceoffensive." The merger of the paper with C.E.I, brought him in close contact with Edward Fudgeand Gordon Wilson who became Associate Editors of the paper. Edward Fudge served as editor forbrief periods to allow Brother Wallace to catch upwith his work. Serious questions began to be raisedabout some of the views of Edward Fudge on thesubjects of fellowship, grace, imputed righteousnessand ideas generally associated in the minds of brethren with W. Carl Ketcherside. Several attempts were made by Brother Fudge to satisfy the minds of all with the result that he tended to confirm their misgivings rather than relieve them. Brother Wallace elected to defend Brother Fudgeboth in the paper and in "pulse feeling" trips, whiledenying personal commitment to the views in question.
During all this time the GUARDIAN was losingmuch of the respect it yet had in the eyes of those who really wanted to see it live to do good. It hasbeen obvious to many observers for sometime nowthat something had to be done before much longer orelse the paper would go under. Personally, thiseditor would have preferred to see that happen, IFthe paper had followed on the course pursued the past few years.
But the prospects of a new and better day now appear. Eugene Britnell will begin his task of rebuilding with the confidence, prayers and goodwillof many faithful brethren. There is no doubt in anyone's mind as to where he stands on any
question of importance. He is not given to uncertainsounds. His writings in this paper and in the SOWER, which he published for many years, havealways been well done and true to the word of God.We are sure that his efforts in the GOSPEL GUARDIAN will be of the same character. While I have not been able, personally, to encourage peopleto subscribe and read the GUARDIAN for the last few years, I must now reverse that practice and urgebrethren everywhere to subscribe and read this paper. Many readers of SEARCHING THE SCRIPTURES will want to follow the writings ofBrother Britnell. They will no longer be available ineither the SOWER or SEARCHING THE SCRIPTURES. You will need to take the GUARDIAN to read what he has to say. Unless aprice change is announced, single subscriptions are$6 annually (the paper is a weekly) and $5 in clubs of10 or more. You may send these to GOSPEL GUARDIAN, P.O. Box 5624, Little Rock, Arkansas 72205.
There are a number of good papers published bysound brethren which we can heartily recommend.There is a quarterly, FAITH AND FACTS, editedby Robert Welch. Monthly papers include TORCH, edited by James P. Needham, PRECEPTOR, editedby Stanley Lovett, GOSPEL ANCHOR, edited by Gene Frost, and don't forget, SEARCHING THESCRIPTURES. BIBLE STANDARD is publishedtwice monthly, edited by Bob Craig and Kent Ellis.TRUTH MAGAZINE, edited by Cecil Willis is aweekly and now the GOSPEL GUARDIAN, editedby Eugene Britnell. These papers constitute valuable tools for the spreading of gospel truth and the defense of the word against attacks from whatever quarter.
We expect to keep in close touch with BrotherBritnell. His personal friendship means a great dealto this editor. Eugene, an editor's chair gets hotsometimes and decisions are sometimes difficult,but there is much compensation in terms of the good you know is being done when the truth is taught, orerror exposed. Keep wielding that sword of theSpirit which you have so ably done through theyears. We pray God's richest blessings on you inthis great undertaking.
Meanwhile, SEARCHING THE SCRIPTURES will continue to present what we consider to be abalanced diet of reading for the benefit of all subscribers. We have some excellent material on hand which will be in print in the next few months. Seasoned writers will be submitting requested articles on a variety of subjects, and those tried and true men who write under assignedheadings will continue their faithful work. We make no pretensions of being a deep, scholarlyjournal, though we have material at times which webelieve would fairly fall into that category. We make our major appeal to the average, ordinaryChristian. Every writer who has been asked to prepare a column with regularity has been asked towrite with that in mind.
With no offense intended to preachers, we figurethat if the average, ordinary Christian can get whatwe are saying, then probably the preachers will catch on as well. Stay with us, brethren.
A CLOSING STATEMENT In August,1967, I received a telephone call from brother H.
E. Phillips inviting me to become a regular writerfor SEARCHING THE SCRIPTURES. I gladlyaccepted the opportunity, and have had no reason to regret it. My work and association with brotherPhillips was all that one could possibly expect ordesire.
When brother Connie Adams became owner and editor of the paper, he urged me to continue to writemy regular column, which I was happy to do. Myassociation with him has been very pleasant. I consider him one of the most faithful, able andcongenial men in the church today. He is loved andrespected by all who really know him. He has done awonderful work with this paper, and I'm sure that he will continue. He knows and loves the truth, andwill teach and defend it. I could not hope for a betterfriend!
As brother Adams will also explain in this issue, Iam giving up my work with this paper in order toaccept the invitation to become the editor of theGOSPEL GUARDIAN. This was indeed a difficult decision, and I make the change with mixed emotions. I would not have severed my connectionwith this paper to become merely a writer for anyother paper, for I know of no better paper. But theopportunity and responsibility with the GOSPEL GUARDIAN was a different situation. Connie and I discussed all aspects of this, and we understand andagree as to what it entails — as will many of you.
The GOSPEL GUARDIAN has a rich heritageand has been a powerful influence for good amongChristians. But within recent years it has had problems, and its circulation and influence have suffered. We have a rebuilding task ahead, and wehope to restore the paper to its place of respect andinfluence among faithful Christians.
While it is obvious that I shall devote my timeand energies to the GOSPEL GUARDIAN, I shall continue to be a friend and supporter of SEARCHING THE SCRIPTURES. We would certainly like to have you read the GUARDIAN,but I do not want anyone to fail to subscribe tothis paper in
order to get that journal. Why not read both of them?
There are many battles to be fought and victorieswon before "the roll is called up yonder," so let usjoin hands and hearts in the greatest work on earth — the proclamation and defense of God's eternal truth!
I express my sincere appreciation to brethren Phillips and Adams for these seven pleasant years oflabor together, and to all of our readers who havetaken time to read my articles and perhaps write afew words of encouragement and appreciation. I'm humbly grateful for every opportunity to share mythoughts with you through the pages of this good paper.
For those who desire to correspond with me concerning the GUARDIAN or anything else, myaddress will be: P.O. Box 5624, Little Rock, Arkansas 72205.
As I bid farewell to the readers of this paper, I canthink of no more meaningful and appropriate wordsthan a statement from the apostle Paul:
"Only let your conversation be as it becometh thegospel of Christ: that whether I come and see you, orelse be absent, I may hear of your affairs, that yestand fast in one spirit, with one mind strivingtogether for the faith of the gospel." (Phil. 1:27)
When the apostle Paul got the opportunity topreach the gospel of Christ to King Agrippa, hestated that he could speak of the things pertainingto the gospel with assurance that the king wouldknow about them because "this has not been done in a corner" (Acts 26:26). Within the last few years,and greatly intensifying in the last several months,there has been a controversy among brethren overthe creeping inroads being made by the false concepts of Calvinism into the teaching being doneby those among us. We would had "to have been stuck in a corner" not to be aware of this situation. The questions being raised in these discussions demand answers. Each Christian has the responsibility to seek the answers in the inspiredword. The area that I wish to focus our attention on in this article is the topic of imputed righteousness.
What Is Imputation?
The word "impute" comes from the Greek iogizomia which means "to take into account, calculate, or to put down to a person's account" (Vine, p. 252; Ardnt-Gingrinch, p. 476-477; and Thayer, p. 379). "The word imputation . . . denotes an attributing of something to a person, or a charging of one with anything, or a setting of something to one's account. This takes placesometimes in a judicial manner, so that the thingimputed becomes a ground of reward or punishment" (ISBE, III, p. 1462). The idea of imputation is that we are credited with something,that it is accounted to us. The word is used at least thirteen times in the book of Romans and is generally translated "reckoned" in the NASV. The controversy that has been brewing does not arise over the definition of the word, rather it comes from the development of the concept within one'soverall thinking concerning the scheme of redemption.
What Is The Controversy?
Basically the controversy over imputation is thequestion of what is imputed to the Christian's account. That something is reckoned to the Christian for righteousness cannot be denied. The scriptures plainly state this in Romans 4:3-11, 22
24. What is it that is thus reckoned or imputed? The Calvinists answer this question one way, and theyare being joined now by some of our brethren, whilefrom my own study I believe that the scriptures provide a different answer.
The Calvinistic Concept
The best way to express the Calvinistic concept ofthis doctrine is to let them speak for themselves, sowe proceed with a number of statements from their pens. John Calvin states, "From this it is also evident that we are justified before God solely by theintercession of Christ's righteousness. This is equivalent to saying that man is not righteous in himself but because the righteousness of Christ is communicated to him by imputation. . . ."1 He continues, "You see that righteousness is not in usbut in Christ, that we possess it only because we arepartakers in Christ. . . . The only fulfillment healludes to is that which we obtain through imputation."2 Again, "To declare that by him alone we are accounted righteous, what else is thisbut to lodge our righteousness in Christ's obedience, because the obedience of Christ is reckoned to us as if it were our own."3 The Westminster Confession says, "Those whom God effectively calleth he also freely justifieth; not byinfusing righteousness into them, but by pardoning their sins and by accounting and accepting their persons as righteous: not for anything wrought inthem, or done by them, but for Christ's sake alone;not by imputing faith itself, the act of believing, or any other evangelical obedience, to them as their righteousness; but by imputing the obedience andsatisfaction of Christ unto them, they receiving andresting on him and his righteousness by faith: which faith they have not of themselves, it is the gift ofGod."4 Gordon H. Clark, in commenting on the above portion of the Westminster Confession says,"Christ not only bore our penalty on the cross, butin his life he perfectly obeyed his Father. It is the personal righteousness of Christ's sinless obediencethat is put to our account, on the basis of which weare declared not guilty."5 Thus we can see that the Calvinist's position is that the righteousness of Christ is imputed unto the Christian for his righteousness.
What Does The Bible Say?
Quite simply, the scriptures state that rather thanthe personal righteousness of Christ being imputedto the Christian for righteousness that the savingfaith of the Christian is imputed. Please notice whatthe Bible says, "What then shall we say thatAbraham, our forefather according to the flesh, hasfound?. . . For what does the Scripture say? And Abraham believed God, and it was reckoned to him as righteousness. . . . But to the one who does notwork, but believes in Him who justifies the ungodly,his faith is reckoned as righteousness" (Rom. 4:1-5)."For we say, faith was reckoned to Abraham as righteousness" (Rom. 4:5). And he received the sign of circumcision, a seal of the righteousness of thefaith which he had while uncircumcised, that he might be the father of all who believe without beingcircumcised, that righteousness might be reckoned to them" (Rom. 4:11). "Therefore also it was reckoned to him as righteousness. Now not for his sake only was it written, that it was reckoned tohim, but for our sake also, to whom it will be reckoned, as those who believe in Him who raised Jesus our Lord from the dead" (Rom. 4:22-24).These passages state that our faith is imputed forrighteousness. The Westminster Confession saysthat it is not by the imputation of faith, but by theimputation of the righteousness and satisfaction ofChrist. I believe that we ought to stick with the wayPaul said it in the book of Romans, OUR FAITH IS IMPUTED TO US FOR RIGHTEOUSNESS. It was for our sake that these things were written (Rom. 4:24).
What Are The Consequences of The Two Positions?
The acceptance of the Calvinistic position of theimputation of the personal righteousness of Christbrings the Christian immediately to the question ofwhat he is to do with the rest of the system.Calvinism is not a collection of assorted facts; it is a highly developed system, wherein the acceptance ofone principle leads readily into the development ofothers. This is definitely the case with the question we have under consideration. It is a legitimateconcern to ask, "Can one logically and consistentlyappropriate one facet of a highly developed and interrelated philosophy without being affected bythe overall philosophy?"
Perhaps it would help to see what is included within the scope of the Calvinist's development ofthe concept of imputation. John Walvoord says, "Itis reckoned to the believer at the moment of faith and becomes his FOREVER (all emphasis is mine — mg), by judicial declaration of God. The righteousness thus imputed meets COMPLETELYthe demands of a righteous God and is the SOLEBASIS for our acceptance with God."6 Notice the connection with other Calvinistic doctrines which are contrary to the word of God. It is reckoned at thepoint of faith, thus baptism is not essential to salvation. It meets completely and forever the demands of a righteous God, thus once saved alwayssaved. It is the sole basis of our acceptance withGod, thus obedience is not essential. Notice these comments from the pen of Gordon H. Clark. " ... But it is otherwise with Biblical justification, for iffavor with God depended on our future conduct eventual salvation would be based on our works — clearly contrary to Scripture — and we could never have an assurance of success. When our positiondepends on Christ's merits instead of our own, wehave no need to fear."7 Thus Clark says that theimputation of the personal righteousness of Christ means that the Christian has no need to fear judgment because he will be judged upon Christ's merits, not his own. Listen to Clark again, "Justification is God's judicial act of acquittal, butacquittal never comes to a man without regenerationand effectual calling. God never pardons a man without removing his heart of stone and supplyinghim with a heart of flesh. Christ's perfect
righteousness is never imputed without the sinner'sbeing raised from the dead and given a new life."8 So now we are told that the imputation of the righteousness of Christ is dependent uponpredestination and the working of God's irresistible grace upon the heart of a sinner to cleanse him of hisdepravity and make it possible for him to accept theLord. Where does one logically break with the system? I am certain that those among us whoaccept the Calvinistic position on imputation woulddenounce many of the major points of Calvinism.They would still affirm that baptism is essential forsalvation, etc. But can they do it logically and consistently? The doctrine of the imputation of thepersonal righteousness of Christ is intricately wovenwith other false doctrines to compose the fabric ofCalvinism. Those who advocate and defend this doctrine must demonstrate how it can be divorced from the logical framework of its Calvinistic heritage.
We see from the above statements from Calvinists that the position of the perfect righteousness of Christ being imputed to the Christian for righteousness results in unconditional security because once Christ's merits are reckoned to man he could not be otherwise. This leads logically and consistently to the Calvinistic doctrine of the preservation of the saints. On the other hand, theBiblical position defended in this article, that saving faith is imputed unto the Christian for righteousness, results in the believer havingconditional security. Simply stated, we believe thatas long as one is faithful to the Lord, he is secure. The example used by Paul in the book of Romans isAbraham. Abraham's faith in the Lord was exhibited in his faithful obedience to the will of God. Such faithful obedience to God's will is required ofGod's people today and that obedience does not amount to salvation by works of merit. Paul's use of Abraham as an example was to illustrate the difference between one obeying God out of a faithfulheart and one trying to merit salvation by works ofhuman will. Since our faith, patterned after Abraham's faith, is imputed to us for righteousness,as long as we are faithful, we are righteous, thus theChristian is secure in his faithful condition.
Conclusion
From these considerations we conclude that the Calvinistic doctrine of imputation developed notfrom scripture but from the consistent application ofthe fundamental assumptions of Calvinism as it wasdeveloped into a system. The Bible teaches that saving faith, after the pattern of Abraham, is reckoned unto us for righteousness. We have tried topoint to the doctrines of Calvinism that arc interrelated and logically dependent upon,extensions of, or basis of the doctrine of imputation,calling attention to their false teaching and challenging those who would defend Calvinistic imputation to either show how they can logicallyand consistently
take only part of a highly developed and interrelatedsystem, or to show wherein we have erred in ourreasoning from Romans 4 to the conclusion thatfaith is imputed for righteousness.
- John Calvin, The Institutes of the Christian Religion, The Library of Christian Classics, ed. by John T. McNeill, trans, by Ford Lewis Battles (26 vols.; Philadelphia: The West minster Press, 1967), XX, p. 350.
- Ibid.
- Ibid.
- Gordon H. Clark, What Do Presbyterians Believe? (Grand Rapids: Baker Book House, 1965), p. 120.
- Clark, op. cit. p. 124.
- John Walvoord, "Imputation", Baker's Dictionary of Theology, p. 282.
- Clark, op. cit. p. 125.
- Ibid.
CAN FELLOWSHIP EXIST WITHOUT AGREEMENT?
Carl Ketcherside, Leroy Garrett and Edward Fudge have in their recent writings and speeches set forth their ideas of fellowship. They are saying thatif one believes the "gospel" (as defined by them)that one may fellowship such a believer. This theysay may be done regardless of that person's errors of"doctrine" (as defined by them). What they arereally saying is that one does not have to be inagreement on "doctrinal" matters in order to have fellowship with them. This they say in order to fellowship those who use instrumental music, teach and practice institutionalism, and teach Premillennialism.
Consider a New Testament passage, 2 Cor. 6:14
16: "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hathhe that believeth with an infidel? And what agreement hath the temple of God with idols? for yeare the temple of the living God; as God hath said,I will dwell in them, and walk in them; and I willbe their God, and they shall be my people."
Paul asks in this passage one question in fivedifferent ways. In each instance, he used a differentword, fellowship, communion, concord, part, andagreement.
Fellowship (metoche) is defined by Vine as "partnership" (vol. 2, page 90) and by Thayer as "asharing, communion, fellowship" (page 407).
Communion (koinonia) is defined by Vine as "having in common, partnership, fellowship, denotes the share which one has in anything, a participation, fellowship recognized and enjoyed . . .negatively, of the impossibility of communion between light and darkness" (vol. 1, page 215) andby Thayer as "fellowship, association, community, communion, joint participation, intercourse" (page 352).
Concord (sumphonesis) is defined by Vine as "lit.,a sound together" (vol. 1, page 221) and by Thayeras "concord, agreement" (page 598).
Part (meris) Vine says "denotes a part or portion"(vol. 3, page 160) and Thayer says "an assignedpart, a portion, share" (page 408).
Agreement (sumphoneo) Vine defines "lit., to sound together ... to be in accord" (vol. 1, page 43)and Thayer says "to sound together, be in accord . . . In the N.T. to be in accord, to harmonize . . . to agree together" (page 598).
While in 2 Cor. 6:14-16 Christ is contrasted with idols, one can learn something from this passage asto the nature of fellowship. When one has fellowshipwith Christ and those who are in fellowship withChrist, they "share," they have "joint participation," they are found "sounding together," they have a "part" or a "portion,"in that fellowship, they are "to be in accord," "toharmonize" and are "to agree together." How could one have New Testament fellowship with others and be in disagreement with those with whom theyclaim to be in fellowship, to the point of saying theyare not doing the will of God, is hard to understandin view of the above passage and the definition ofthe words contained therein.
It would not surprise me to hear some brethrentake the position that one could fellowship bothChrist and Belial but not be in agreement with Belial, or that one could fellowship the temple ofidols, darkness and unrighteousness but not be inagreement with them. This would make as much sense as what some are teaching.
Sin separates man from God (Isa. 59:2). What aterrible predicament man would be in if God had notprovided a plan for man to rid himself of that which separates him from his Maker! Yet, God has provided such a plan, and all man has to do is toutilize that plan. It is not this writer's purpose todiscuss all the aspects of having sin blotted out. Infact, we want to center our attention upon one everincreasing problem — members of the church who commit public sin and then return to the assemblyas though nothing has happened.
First, the expression "public sin" needs to be defined. A public sin is one which, because of thecircumstances, has become generally known. An example of public sin is the case in I Corinthians 5 —the man who had committed fornication with his father's wife. Since a public sin is generally known,it needs to be repented of publicly. Those sins of omission and other such sins which constitute "private sins" (sins not generally known), need notbe repented of publicly. All that a Christian needs todo is to ask God for forgiveness by approaching Histhrone in prayer (Mt. 6:12).
Now that "public sin" has been defined, can wenot safely say that absenting oneself from the worship services is a public sin? If it is not, .thenexactly what would a public sin be? Members of thechurch are certainly aware of the infraction of God's law concerning assembling with the saints (Heb. 10:25). It is probable that the offender's friends and neighbors are aware that the individual is not attending services. What kind of example is suchnegligence to weak members of the church? Whatkind of example does the absentee have on the members of his physical family? Can such irresponsibility have a good influence upon one's friends and neighbors? Obviously, to ask these questions is to answer them.
Yet, in spite of such passages as James 5:16, the passage from which the title of this article has beentaken, members of the church will return to the assemblies after several weeks or months without acknowledging wrong. Those who are guilty will situp as straight in the pew and sing out as loud as thefaithful member next to them. When approached about the matter, the response is sometimes, "It should be obvious that I've repented, I'm attending regularly now aren't I?" The matter, though, is notalways as obvious as the offender would have us to believe. He might be attending for any one of a number of reasons — all of which are not satisfactory in the sight of God. For instance, the guilty party may be attending because his wife threatened him with separation if he did not attend.Although the previous example is an extreme case,one should be able to see the point — just becauseone has begun attending again does not necessarilymean that he has repented.
This irresponsible action which is in need of apublic confession can't be examined thoroughly without considering God's people as a family. A good article titled "A Public Confession" appearedin "News and Instruction". I quote an excerpt fromit:
Suppose that you leave your family someday by just walking away for three or fourweeks or months. You do not help your wifecare for the children; you leave no way forthem to get by except what they may do forthemselves. You are not concerned about whether or not the rent is paid, there is foodto eat, or the other needs are met. But suddenly one morning you walk in aboutbreakfast time and inquire where yourbreakfast is, without a word of apology toyour wife and your children. You feel noshame for your behavior and do not statethat you have repented. HOW MANY WIVES WOULD PUT UP WITH SUCH A SCOUNDREL FOR A HUSBAND? Or,how many husbands would put up with awife who did something like this?Yet, members of the church do the same thing.
Brethren, the purity of the church must be kept.
Instruct those who are guilty "the way of God more
accurately," and take what action is scriptural and
necessary for those offenders who refuse to repent.
An EXORCIST is one who claims to have the power (mystic charms or spells) to cast demons outof people. In heathen nations the acts of exorcists were common. The Jews believed demons to dwell in the idol gods of the heathen. This idea is confirmedin Matthew 12 by the Jews accusing Jesus of castingout demons by the power of Beelzebub or Baal, theidol of the Philistines. Josephus claims that God gave Solomon the skill to expel demons (Antiquities, Book 8, Chapter 2:5). Perhaps this is where the "vagabond Jews" in Acts 19 claimed their authority to expel demons.
The casting out of demons was indeed a part ofthe personal ministry of Christ. It was one of the many miraculous gifts that was used by Christ toconfirm his being the Son of God. Jesus delegated these gifts to his disciples in the first commission inMatthew 10:5-16. The disciples that were sent on the limited commission came back boasting that the devils were subject to them through Jesus' name, Jesus stated that he had beheld an even greater feat."I beheld Satan as lightning fall from heaven" (Luke 10:18). In the Revelation 12, Satan is picturedas being cast out into the earth and his angels withhim. This was done when "salvation, and strength,and the kingdom of our God, and the power of hisChrist" was established (verse 10). During the firstcentury (Christ's personal ministry and the churchin infancy) these miraculous gifts were used by the disciples to confirm the truth of the gospel. "He thatbelieveth and is baptized shall be saved; but he thatbelieveth not shall be damned. And these signs shallfollow them that believe: In my name shall theycast out devils; they shall speak with new tongues;They shall take up serpents; and if they drink anydeadly thing, it shall not hurt them; they shall layhands on the sick, and they shall recover" (Mark 16:16-18).
After Christ's death, burial, resurrection, and establishment of the kingdom, these gifts could onlybe passed down by the laying on of the apostles' hands. (See Acts 8:14-17). A true exorcist could not exist today, as this gift along with all the othermiraculous gifts was to "fail, cease, vanish away, bedone away" when "that which is perfect is come" (I Cor. 13:8-10). That which is perfect has come. James called it the "perfect law of liberty" (James 1:25). Believers have the New Testament to guidethem in spiritual matters today. Just as there is no need for gifts of prophecies, gifts of tongues, and inspired miraculous knowledge, there is no need foran exorcist. Demons do not possess people today asthey did in the first century because they are bound."And the angels which kept not their first estate,but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day" (Jude 6). "For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment" (2 Pet. 2:4). It is true, however, that Satan still has much influence over people. In this way he makes war withGod's people. In Rev. 12:17 it is stated "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keepthe commandments of God, and have the testimonyof Jesus Christ." However, his power is not as greatbecause Jesus through his death destroyed the devil's power (Heb. 2:14-18).
Any power the devil exercises today in a person's life must be permitted by that person. This power isgained by a person's yielding to temptation and sin.
W. E. Vine tells us "the seat of sin is in the will (the body is the organic instrument)", (Expository Dictionary of New Testament Words, page S-32)."He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose theSon of God was manifested, that he might destroythe works of the devil" (I John 3:8).
Anyone whose life is of the devil has permitted thedevil to tempt him. The way to get the devil out of a person's life is to obey the gospel, "for it is the power of God unto salvation" (Rom. 1:16). "Repentye therefore, and be converted, that your sins maybe blotted out, when the times of refreshing shallcome from the presence of the Lord" (Acts 3:20). (See also Acts 2:38-41.
It is no wonder that denominational clergymen are beginning to claim to be exorcists. They haveclaimed in the past to have some of the miraculousgifts of the first century. Sceva's sons made false claims in Acts 19 to be exorcists in the name of Christ. Their punishment was having the evil spirit leap on them. Twentieth century fraudulent pretenders will suffer in the judgment (Rev. 20:10).
P.O. Box 173 Wellburg, W. VA 26070
Samuel Rogers was one of the lesser known nineteenth century preachers who blazed the trail inrestoring apostolic Christianity. He was baptized byBarton W. Stone during the War of 1812 when hewas 23. A few years later he began to preach and developed into an effective proclaimer of the ancientgospel.
In his last years Rogers suffered the loss of hisvision and hearing. His natural forces abated untilhe could no longer preach "in the open air so as to beheard by one thousand people" as he could even when nearly 80. Nor would he ever again hear thewonderful words of life from the lips of other men.But he loved the church and loved to assemble with the Lord's people and did so even when many in hiscondition would have pleaded "providential hindrance."
When F. G. Allen went to Lexington, Kentuckyfor a meeting, probably in the early 1870's, Rogerswas among those in attendance. For three days hesat within a few feet of the speaker's stand thoughunable to see or hear what was going on. Some weremoved to ask him why, in view of his enfeebled condition, he so faithfully occupied his seat.
In "a fatherly talk" to the congregation at theclose of the meeting, the old evangelist explained hisaction. He told them that "while he could neither see the faces of his brethren nor hear their words, he knew they were there! He knew God was there! Thevery atmosphere which he breathed was prevadedwith divine love, and he loved to be in it! His eyescould not see nor his ears hear, but his soul could feel the presence of God and the communion of thesaints" (F. G. Allen, Apostolic Times, April 19, 1877).
It would not surprise us if men and women likeSamuel Rogers should rise up in the judgment, likethe citizens of ancient Nineveh, in condemnation of those lukewarm brethren today who, in excellent health and with ample opportunity, find it "difficult" to make it out to the meetinghouse
"SALVATION" WORDS: "SANCTIFY"
Etymology and Cognates The Greek verb hagiazo, "I sanctify," is a member of an extensive family of words: hagios, "holy," (used substantively to mean "saint"); hagiasmos, "sanctification," (some say, "sanctifying"); HAGIOTES, "sanctifying," (some say, "sanctification"); hagiosune,"holiness," (some say, "sanctification").The basic root of the "sanctify" words is hag. It seems that the noun hagos was used in classical literature to denote an object of awe, whether from the standpoint of reverence or of aversion. (See Theological Dictionary of the New Testament, vol. 1, pp. 88ff.)Classical writers used the adjective hagios, "holy," to describe religious sanctuaries. Hellenistic writers used the adjective to describe the gods. Theuse of the adjective in non-Biblical Greek to describemen connected with the religious rites is debated.It appears, then, that the HAG words were used in pre-New Testament Greek to denote things thatwere to be separate from secular or profane use.
"Holiness" in the New Testament
The hag words in the New Testament are used to denote the basic nature of people or of things: theyare to be regarded as objects of awe or of reverence;they are to be separated from things that are secularand profane. We sometimes say that these thingsare to be "set apart," or "set aside."
God, Christ, and the Spirit
There are numerous passages in the New Testament in which the term "holy" is applied to each member of the Godhead. In Rev. 6:10 the holiness of God is given as the basis for God's vindicating His martyrs. In John 17:11 Jesus addresses God as "Holy Father." Just a quick glance at a concordance would reveal many other illustrative passages.
In a number of passages Jesus is described as "holy": Mk. 1:24; Luke 1:35; 4:34; John 6:69; I John 2:20, etc.
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It should be evident to all who accept the NewThe Church and the Christian's Life Testament seriously that neither God, Christ, norIn Eph. 5:27 the church is described as "holy and the Spirit should be subjected to any form of without blemish." In Rom. 12:1 the Christian's life profanity or irreverence. of service is described as a "living sacrifice, holy to
God. . . ."
TAPE SERVICE SOLD
H. E. Phillips has sold the tape service for debates, lectures and the New Testament tapes to Dr. Ken Embry and Dale Proffitt of Louisville. Brother Phillips performed a valuable service to many brethren with this business and many will be glad to know thatthis service is still available. All orders and inquiries about tapes should be sent to: THE TEACHER'S VOICE, P.O. Box 91201, Louisville, KY 40291.
B. G. ECHOLS, 7 Ridgewood Ave., Glen Ridge, NJ 07028. We have completed our first year since returning to work with the church in East Orange, NJ. The Lord richly blessed us with 15 baptisms and 6 restorations. Attendance and contributions are atall-time highs. The church is now fully supporting the evangelist. Work on the building included completion of installation of a baptistry, addition of a new classroom and repainting the entire basement. GEORGE FLEM, 2nd and B, Brawley, CA 92227. In our first year of work here, 15 were baptized, 4 restored, 2 moved into the area to worship with us, 14 confessed wrongs and 2 have beenwithdrawn from. A personal evangelism class meets each Lord's day evening before worship. Home study classes continue at a good rate. Please come and worship with us in the land "where thesun spends the winter."
EX-ROMAN CATHOLIC RETURNS TO IRELAND
GENE TOPE, 49 Langebrink Rd., Lyttelton, Verwoerdburg,Transvaal, Republic of South Africa. Steve and Cora Kearneyhave been faithful Christians since their conversion. Steve has worked with me for seven years, studying, preaching and teaching. He has unusual ability in the pulpit and a great zeal for lost souls. His life matches what he teaches. He is a native of Ireland and has decided to return to Ireland to work as a window dresser and to preach the gospel as he has opportunity. He has
many relatives in that country. His work will be hard but webelieve he is prepared for it. They will be going to Dublin and hopeto make Ireland their life's work RAY VOTAW, P.O. Box 801, Springs, Transvaal 1560, Republicof South Africa. Two have recently been baptized at Springs.Weekly classes are still conducted for the whites in Brakpan andthe Coloureds in Cerituville. Nicholas Dube is the only gospelpreacher in Swaziland and is trying to arrange for me to speakbefore King Sobhuza as he has ties with the royal family. Heneeds the "blessing" of this old king so that his work will not have to be done underground. WE have just celebrated our 20th anniversary in this country but have never had a work fund. Ineed such a fund for my extra travel and work among the blacks.This work is scattered (we have traveled over 12,000 miles the lastsix months) to such places as Vendaland (300 miles), Swaziland (250 miles), Limpopo Valley (400 miles), Sekukuniland (250 miles).We could use some help on this.
PREACHERS NEEDED
GULFPORT, MS. The Morris Road church in Gulfport needs apreacher. 45 in attendance. For information write Leroy Henry,603 Rosemary Drive, Gulfport, MS 39501. Phone (601) 896-6312. MILLEDGEVILLE, GA. The small church at Milledgeville needsa full-time man who can arrange his own support. This middleGeorgia congregation owns a nice meeting house which is debtfree. If interested, contact Allan E. Martin at (912) 452-8665. GRINNELL, IOWA. The Grinnell church will need a full-time preacher after October 1. The church is small and most of thesupport must be raised elsewhere. Write to the church at 1402 3rdAve., Grinnell, Iowa 50112.
OSPREY, FLORIDA. The church in Osprey is looking for a full-time preacher. Don Hastings has just completed four years workhere and moved to Way cross, Georgia. The church here is self-supporting and has a preacher's house available. Osprey islocated five miles south of Sarasota on U.S. 41. Write to OspreyChurch of Christ, Osprey, Florida 33559; or call (813) 922-6425.CHARLESTON, SC. The Ashley Heights congregation in Charleston seeks a gospel preacher to work with them immediately. Attendance runs from 60-80. The church is self-supporting and the only faithful church in an area of 200,000people. Contact Horace Neely, 953 Lansing Drive, Mt. Pleasant, SC 29464. Phone (803) 884-7498.
UHRICHSVILLE, OHIO. This congregation of about 25 needs a
preacher. We can supply about $300 a month, with the rest required
elsewhere. We are in a new building which is debt free. Those
interested may write or call Warren Rummell, Route 3, New
Philadelphia, Ohio 44663.
PURCELL, OKLAHOMA. Congregation of about 25 with small
building, well located and out of debt, needs preacher able to do
much personal work. Partial support available. Purcell is 15 miles
from Norman, home of University of Oklahoma. Perhaps some
young man interested in finishing his education, could be of help
here. David Bonner and Leon Goff know of the work here. Contact
Jim Hendrick, 1111 N. 6th, Purcell, Okla. 73080, or call (405) 527
6606.
ROSEVILLE, MICHIGAN. The South Macomb church needs a full-
time preacher. At present we are able to fully support a man for a
year. Afterward some additional support may be necessary. At
tendence runs about 35. We are in the Metropolitan Detroit area.The fields are white unto harvest but the laborers are few! If interested, write or call the elders: Hayden King, 8282 Jewett,Warren, Michigan 48089, phone (313) 757-4218; or Clifford Palmer,24705 Johnston, E. Detroit, Michigan 48021, phone (313) 773-1582.
HELP NEEDED
JAMES L. DENISON, 3402 Henderson Blvd., Tampa, Florida 33609. I was in an eight day meeting in late spring with the small church in Rochester, Minnesota where Gary Hargis preaches. He isworking hard in a difficult field. Some newspaper articles entitled "Ask Your Preacher" are attracting some attention and haveresulted in enrolling 18 in a Bible correspondence course. There areonly five small congregations in the whole state. Gary lost $300 amonth in support in August and must replace this if he is to remainin this needy field. What about the church where you worship? Whatabout you personally? Can you help? If so, contact Gary Hargis,Box 715, Byron, Minnesota 55920 or call 775-6819.
W. C. SANDEFUR, Rt. 4, Salem, Indiana 47167. The work at Hardinsburg, Indiana is making progress. In the last six months 13have been baptized, six have placed membership and attendance hasgrown from the low 40's to an average of 70. We continue to meet inthe community building but plan to build the basement part of ourplanned building in the Salem area. We are having classes everynight in our homes to help strengthen the babes in Christ. July 1st, Ilost all support but $450 a month. The church here is not able tosupply what was lost. I would appreciate hearing from any who areable to help. Full-time is needed for this work.
