THE "CHRIST—LIKE SPIRIT"

In this day of compromise and lack of conviction(and there is plenty of it both in and out of thechurch), we hear a great deal about "the spirit ofChrist." I have no desire to reflect upon the realspirit of Christ as revealed in the New Testament,but I do want to show the false and cowardly dodgesoften made under the guise of "the spirit of Christ"in an effort to keep from "standing" for the truth.

"But we are not in the flesh, but in the Spirit, if sobe that the Spirit of God dwell in you. Now if anyman have not the Spirit of Christ, he is none of his"(Rom. 8:9). The subject is the power or force bywhich one lives. By the "flesh" we mind the things ofthe flesh; by the "Spirit" we mind the things of theSpirit. Verse 5 says: "For they that are after theflesh do mind the things of the flesh; but they thatare after the Spirit the things of the Spirit." To havethe Spirit of Christ in this passage is to be dead tosin and alive to the things of the Spirit, to follow orobey what the Spirit sent from Christ teaches. This isin contrast to obeying "the things of the flesh."

In speaking of the attitude of Christ, which is generally meant by "the Christ-like spirit," Paul wrote: "Let this mind be in you, which was also inChrist Jesus" (Phil. 2:5). This "mind" (state of thought; what one has in mind; attitude) is shown tomean obedience even unto death in the case of Christ. The "spirit of Christ" and the "mind" of Christ haveto do with obedience to the word of God. But this is not what denominational people and liberal minded people in the church mean by the "Christ-like spirit."

The "Christ-like spirit" to some means to be tolerant of everything; to allow almost any situationto remain without opposing it. Is this the attitudethe Lord had toward sin? He drove out the moneychangers from the temple and overthrew theirtables (Mark 11:15). He condemned the Pharisees inthe strongest possible terms (Matt. 23). This was themind of Christ toward evil. One is most unlike Christ to tolerate sin and error without rebuke. "And have no fellowship with the unfruitful works of darkness,but rather reprove them" (Eph. 5:11). Would it be a "Christ-like spirit" to obey this statement of inspiration?

To some the "Christ-like spirit" means to "let me have my way about everything." This has become the predominate attitude of denominationalism today.They DO NOT WANT TO ENGAGE IN BATTLE!They do not want to have to "earnestly contend forthe faith" (Jude 3). They prefer to live by the "liveand let live" rule. They are content to oppose nothing and promote everything on God's green earth that satisfies the lust and vanity of man. I have confidently said publicly and in print that the day ofreligious debates is about over. The false teachers who have engaged in one or more debates have losttheir taste for it. They want to profess the "Christ-like spirit" and disassociate themselves from battle. The few who believe they are right will engage in onedebate and then they lose their taste for it. But a greater controversialist never lived than Christ. He opposed spiritual wickedness in all forms and in allplaces. We are taught to "fight the good fight of faith."

Perhaps the greatest charge of not having thespirit of Christ comes upon those who dare expose sinin all forms. This opposition comes from within thechurch as well as from outside. Some brethren who have no conviction except that one ought to be baptized and be a "member of the church of Christ" cry to high heaven when someone stands for New Testament truth. When sin and wickedness in highplaces are exposed, we are "fanatics"; when the one way of Christ is taught, we are "narrow-minded"; when the religious errors of denominationalism are exposed, we are "bigots"; when complete obedience to the gospel of Christ is taught, we are "legalists."

The spirit that desires to compromise truth witherror stands for nothing in doctrine, agrees with all plans and doctrines of men, and promotes all sorts ofunauthorized projects in the name of religion. This isthe "anti-Christ spirit" rather than the "Christ-like spirit." The Spirit of Christ requires completeobedience to all that the Spirit requires. The mind ofChrist requires complete submission to all that Christcommands of us, even unto death. It means to oppose error with the same force that Christ used. It means to regard the New Testament as the final andcomplete will of Christ, and to presume to do nothingwithout his authority. If you want the "Christ-like spirit," go to the New Testament and there you will find it. Eternal happiness depends upon "walking inthe Spirit" (Rom. 8:6).

(SEARCHING THE SCRIPTURES, Vol. 5, Number 12, December, 19641

Renew Promptly

HELPING YOUNG PREACHERS

It was a Saturday in June, 1950. I will never forget it. A small congregation which met on "the nine foot road" (that was the width of the pavement) a few miles out of a small town in eastern North Carolina had agreed for me to comeand preach in my very first gospel meeting. The arrangements had been made months before throughHarry Pickup, Sr. who had preached much in thatcommunity and had baptized a number of those whocomprised the congregation. At this point I do notremember if he had been asked to come but could not, recommending me as a substitute, or if he just wrotethem on my behalf to help a young preacher. By that summer I had completed two years of work atFlorida College, had decided to stay out of school fora year and do "located work" with the church at LakeCity, Florida which was to begin in July of that summer. In August I was to take unto myself a wife.

To say the least, the occasion was grandiose in the imagination of a young preacher who had not yetseen his twentieth birthday. My old rusty '41 Chevroletwas left in Virginia with my parents and my grand entrance into town was to be made on the bus. The local bus line to which I changed in Raleigh for the rest of thetrip stopped at every crossroad. As the miles passedthrough corn, soy bean, cotton and tobacco fields, theprospects of brethren waiting to greet me and thoughtsof crowds of hearers filled my mind. What problemsmight one expect in such an eight day meeting?Whatever they were, this young preacher was preparedfor EVERYTHING, at least I thought so at that moment. I had one large suitcase with my clothespacked neatly in it by my mother (I never could getthem back in the same space they came out of). In addition, I had packed EVERY BOOK I OWNED in amedium sized metal foot-locker. Luckily, it had a handle on it, but also felt as though it were full ofbricks. The driver specifically asked if that was what Ihad in there when he unloaded it from the baggage compartment. Why did I take every book I had?Well, one never knows what error he may confront ina strange community in an eight day meeting. I had not only my Bible, but a concordance, Johnson'sNotes, a Methodist Discipline, a Baptist Manual,an Episcopalian Prayer Book, the Book of Mormon, anAdventist Manual, a Lutheran Catechism, Nichol's Pocket Bible Encyclopedia, a large book for Family

Bible Reading which my family had earlier bought,

unsuspectingly, from an Adventist door-to-door book

salesman, and an odd assortment of other books, some

of which I had bought in connection with classes I had

studied at Florida College. Brethren, I was ready! To

complete my baggage, my briefcase consisted of a

bright green skate box. How, where or why I had

obtained that I have no earthly idea. I have never

owned a pair of skates in my life, can't stand up on

skates even yet, and was reared a good distance from a

paved road and miles from the nearest sidewalk. But

that skatebox was my one and only briefcase for

sometime. In it I carried every sermon outline I had

thus far obtained, plus class notes from college and

assorted outlines accumulated from other preachers. I

repeat, brethren, I was ready! Or so I thought.

It was disconcerting when the bus rolled past the

sign identifying the little town and then stopped

right beside the highway. There was no bus station,

not even a clearly marked bus stop, AND NO

BRETHREN IN SIGHT TO GREET ME. The

driver got off, unloaded my suitcase, foot-locker

and green "briefcase", set them on the side of the road anddrove off leaving me to savor the fumes from the busas it disappeared from sight and to wonder "Nowwhat do I do?" Across the road was a barber shopwith several men surveying the scene and wondering who the young stranger was. I gathered up my gear(and that was not easy) and what little dignity Icould locate, struggled across the road, went into thebarber shop and asked if anyone in there was a member of the church of Christ, or knew of one in town. Finally one man said he thought the couplewhich ran the general store back up the road about ahundred yards went "out there on the nine foot road."

With gear gathered up again under great difficulty,I made my way to the general store. There were a number of people sitting around and they all lookedme over. I spotted a man behind the counter and said"Are you a member of the church of Christ which meets out on the nine foot road"? He looked surprised for a moment and said "I guess so, butmy wife is better at going out there than I am." I said "Well, I am the preacher for the meeting" and gave him my best smile. He just stared at me, called out to his wife and said, "Did you hearanything about them having a meetin' out there at church?" She walked over and said "No, I ain't heard nothin' about it." Somehow all the glamor of the grand arrival had disappeared. But then they thought of arelative who lived nearby who was very active in thechurch and called this good man and his wife to comedown there and check out this young fellow.

When these good people arrived, they had norecollection of any plans for a meeting. They lovedbrother Pickup, and surmised that anybody he wouldrecommend must be all right. But to be on the safe side, they quizzed me as to where I stood on the instrument, Premillennialism, cups and classes, and several other things. Finally I satisfied them andthey invited me to go home with them until we could determine what course of action to take. They calleda good brother, who was regarded as a leader andlater became one of the elders, to come and talk with me. Brother Pickup had converted him (and almostmade him lose his crop because Pickup followed himup and down the row discussing the Bible with him).This brother lived several miles out in the countrybut between town and the meeting house. He came ina hurry. I liked him right away and have consideredhim a good man and friend ever since. But he wantedto be sure about me also, so I was interrogatedagain. Then it suddenly dawned on him that back"about last February" brother Pickup had written toone of the brethren about having a young man comefor a meeting. They met and discussed it, agreed toit, one of them sent me a letter giving a date in June,and then everyone forgot about it—that is, except for me. When they got all the pieces of the puzzle puttogether, they were terribly embarrassed, apologetic,but determined that since I was there, and so well recommended by such a beloved brother, that wewere going to have a meeting. And have one we did.The news spread quickly by word of mouth fromhouse to house and farm to farm, to the generalstores in the county, and the meeting began right on schedule the next morning with the little frame building packed and children seated all around myfeet on the platform. And so it continued for eightglorious days. The family which came to meet me at

the store kept me in their home and treated me with

much kindness.

With some exceptions, the meeting went very well.I talked so much during my interrogation periods thatI had about lost my voice by Sunday night and struggled all week with warm salt water and other homemade remedies which offered little relief. In addition, amid all my careful preparation, I neglectedto bring one single necktie. I had a full suitcase, a full foot-locker of books, a bright green "briefcase"full of notes—but not one single tie! Boy, was Iready! The good brother where I stayed offered torelieve the tie problem and I accepted. He was slightly past middle-age, had a very limited choice ofties, and none which seemed to fit my personality orwhat limited wardrobe I owned. I found one which seemed to do better than the others and about wore it out that week. Further, I soon learned that a goodassortment of ties would have been as helpful to me as the books I brought along. I was invited into homes for meals where people asked me Bible questions I had never even thought about, much lessbeing prepared to give any kind of sensible answer.And besides that, there was not a Mormon in one thousand miles. I would have gladly traded in myBook of Mormon for one respectable tie!

Such was this preacher's very first gospel meeting. Ihave always been grateful to Harry Pickup, Sr. for telling the brethren about me. It was not his fault thatthey forgot. Also, there were some brethren visitingin the community from New Jersey who attended themeeting and arranged for me to hold several meetingsin that state (some of them very fruitful ones). Thosecontinued until the institutional battle closed a

number of pulpits to many of us. I would not take a

million dollars for the experiences of that week in

North Carolina. That meeting opened doors for me to

preach the gospel in New Jersey, Ohio and

Tennessee—all because of that one meeting. How

kind it is of older and more experienced preachers to

go to bat for young, unknown men and help them

get started.

Why have I written all this? For one thing, a fewclose friends and relatives who have heard me relate the story have urged that it be put into some kind ofpermanent form for its human interest, but also forthe encouragement of other young men who mighthave their ups and downs in getting started with their work. The whole affair taught me clearly thatthere is very often a wide gap between idealism andreality. It convinced me that the brethren do not always take preachers as seriously as they take themselves. But I have been reluctant to write this because the congregation involved has done much good work over the years and good and able men have worked with them in the gospel. This has not been written to belittle them in any way. I praisethem for giving a young preacher a chance to beheard, for putting up with my feeble attempts, for helping build the confidence it takes to face a newaudience in a new place and preach the gospel tothem.

I have written this for another reason. There are many young men just starting out who need a chanceand deserve a break. Many preachers my age receive phone calls and letters from brethren over the country asking if we know where they can locate a good man to work with them. In most instances, they quickly explain that "we don't need a youngman here who is just starting out, we must have aseasoned, mature preacher." Granted, there are some situations where the church has been through a crisis,or is about to face one, where maturity and wisdomare very much needed. But face it brethren, the olderpreachers are dying. How many have we lost in thelast three or four years? Many my own age, who havenow preached twenty-five or thirty years, have pushedthemselves too hard and are struggling with serioushealth problems much too early. In the meantime,what are younger men to do who have resolved todevote their lives to the work of the gospel? Manyhave made careful preparation at great expense andamid great sacrifice. They cannot gain experience without a chance to preach. Some are ill-prepared.Some are more idealistic than practical. But so are some of the older men. Are these younger men expected to sit on the bench until they are thirty yearsold? They will still be inexperienced if they wait untilthey are forty to begin preaching, unless they have achance to preach!

Last summer we had a meeting at Expressway inLouisville, in which we had a different young preacher every night, using men from our own area.We heard some excellent preaching, the kind thatwould help any church in a gospel meeting or localwork. Over and over we heard expressions from the members about what promise there is for the future in the kingdom as long as there are such young menon the firing line. We heard Steve Hardin, LarryDuncan, David Joy. Glenn Seaton and Don Truex.Back in the summer, sickness forced me to cancel myplans for a meeting with a church in Maine. I asked Steve Hardin if he could go if it would be all right withthe brethren there. They readily agreed for him to come. He went, had a good meeting with several responding to the gospel and they invited him back on the strength of HIS OWN WORK in that meeting. I would gladly recommend any of the youngmen listed above, plus a score or more of others tocongregations for gospel meetings or local work. I could wish for each of them and all other young preachers, that their beginning might be attendedwith much less frustration than my own first gospelmeeting, but I hope the telling of this will serve to encourage all young men who aspire to give theirlives to the greatest work on earth—the work of preparing eternity-bound souls for the judgment andfor eternal happiness with God, Christ, the HolySpirit, multitudes of angels and the redeemed of allages. God bless the young men. "Let no man despisethy youth" (1 Tim. 4:12). Brethren, give them a chance.

HELL IS NO LAUGHING MATTER

How long has it been since you heard a sermon onhell? There is not as much attention given to thissubject as there should be. Most of what we hear about hell is in the form of profanity and cursing from the mouths of degenerates. Too, not a little isheard in the way of jokes, scorn and ridicule. Let us notice what the Bible teaches about this place.

Hell Is A Real Place

Jesus was emphatically clear about the reality ofhell. The following scriptures show this: Mt. 5:22, 29,30; 8:12, 10:28; 18:9; 23:15, 23; 25:30, 41; Mk. 9:43, 45, 47; Lk. 12:5. From these passages, we learn thathell is:

(1) A place of fire. In Mt. 5:22, the contemptible are in "danger of hell fire." Those who will not control their passions will be cast into hell fire (Mt.5:29-30; 18:9). Whether this fire is literal or figurativedoes not decrease the punishment. Being in a placelike fire would be no less comforting than if it werefire. But I see no reason for not believing that thefire is literal. (2) Everlasting. Jesus taught the fire of hell is aneverlasting fire (Mt. 18:8; 25:41). Mark's record says it is an unquenchable fire (Mk. 9:43-48). Con sequently, there is no cessation of punishment (Mt.25:46). (3) Outer darkness. We read, "But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth (Mt. 8:12). These children would be the unbelieving Jews who rejected Jesus as the Son of God. In the parable of the talents, the unprofitable servant was also cast into outer darkness (Mt. 25:30). Depicting hell as total darkness seems to be a figurative expression showing the gloom and horror of the state of the condemned. (4) Soul and body destroyed. Not only will the soul be lost in hell, but so will the body. Listento Jesus: "And fear not them which kill the body,but are not able to kill the soul: but rather fear him which is able to destroy both soul and body inhell" (Mt. 10:28). When Jesus comes the graves shallgive up their dead, both of the good and the evil (Jn. 5:28-29). The wicked, soul and body, shall be destroyed. The word, "destroy," does not mean the being of the person, but rather the well-being.

W.E.

Vine says, "The idea is not extinction but ruin, loss,not of being, but of well-being."

(5) Worm dieth not. Three times in Mk. 9:44, 46, 48, Jesus said of those cast into hell that "their worm dieth not and the fire is not quenched." This is a description taken from Isa. 66:24. Literally,the worm is a maggot that consumes the flesh of a corpse. But the word, "worm," is used metaphorically in these passages and denotes the awesome state of the lost.

Lenski says that the worm is internal and the fireis external, "thus the entire suffering of the damned is described..........within and without torment shall be the lot of the damned. . . .the bodies of the damned shall be like rotting, putrid corpses that havethe worm within and the fire without" (Commentaryon Mark).

(6) Prepared for Devil and his angels.Although wicked men will be confined to hell, it wasoriginally prepared for the devil and his angels. Jesuspicturing the future judgment scene, will say to the lost, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels" (Mt. 25:41).

Etymology of Hell

The word, "etymology," has to do with the origin and development of words. The word, "gehenna," translated "hell" in the English Bible, originallymeant the Hinnom valley (or better known as thevalley of the son of Hinnom) on the western side ofancient Jerusalem. Here is where idolatrous worshippers offered their children to Molech, roasting them to death in the red-hot arms of hisimage (2 Chron. 28:3; 33:6; Jer. 2:23; 7:31). Josiahdeclared the valley unclean to the Jews (2 Kings 23:10). Later, it became the place where refuse was burned. In other words, it was the local trash or rubbish dump. From the preceding usage of the valley, it furnished a basis for the designation among the Jews of the eternal abode of the damned.

When Jesus came and spoke of gehenna (hell), theword, therefore, no longer carried the suggestion of a physical refuse disposal, but rather it connoted a spiritual place of eternal punishment for the wicked.

There is no basis whatsoever for the idea that "gehenna" means the grave as Jehovah's Witnesses teach. Such thinking is a figment of their imagination, and, actually, infidelity on their part.People who question hell as a place where the wickedare consciously and eternally punished, reflect uponthe integrity of Jesus Christ.

Justice of Hell

Some people question the reality of hell on thebasis that such punishment would be too severe, and,thereby, unjust. To doubt the reality of an eternalhell is to be guilty of the following things:

(1) Challenging God's justice. Many passagesspeak of eternal damnation or eternal punishment.We have already cited several of them. To challengethem as unjust is to accuse God of being an unjustGod. 3ut the Bible states about God, "Righteousnessand justice are the foundation of thy throne. . . ."(Psa. 89:14, ASV). God being a just God, hell is,therefore, just, it being compatible with the perfectjustice of God.

(2) Conceiving God as man. When we think that God should think and feel as we do, then wemake the mistake of making God like unto us. Among other things, God said to the wicked among Israel, " . . . .thou thoughtest that I was altogethersuch as one as thyself. . . ." (Psa. 50:21). What I would do and how I would handle things does notmean that God would act, accordingly.

Children do not always understand the decisionsand actions of their parents, and, in their immaturity, would do things differently. But as they grow older and have children of their own, theythen can see why their parents did what they did.

Let us not question God's wisdom, nor try to mold him into our own earthly, limited concepts, butrather let us humbly trust his judgments and readily believe his Word. Some day, after this earth-life, wewill be able to see the wisdom of God in all of His doings. Compare Isa. 55:8-9.

(3) Sin is minimized. Man sees sin as not so terrible, therefore, punishment that is eternal in duration is much too severe. However, in the eyesof God, sin is a terrible, heinous thing, the penalty for which demands banishment forever from the presence of God in hell.

But someone says, "How could just a few shortyears of sin receive an eternity of punishment?" Theissue is not the length of sinning, but the sins, themselves. Even we recognize that the time consumed in crime does not determine the severity ofit, but rather the nature of the crime, itself. A criminal could murder a dozen people in a few seconds, butdoes this reduce the gravity of the crime because ofthe brevity of it? Not at all! A person may get life inprison for a crime that took only a minute or two tocommit. In like-manner God metes out punishmentcommensurate with the sin. The sinner is sentenced to hell because sin is an abominable, atrocious offence.

Yes, there is a hell but God does not want any ofus to go there. He demonstrated this by the giving ofhis Son (Jn. 3:16). God would have all men be saved(1 Tim. 2:4) and he is not willing that any should perish but that all come to repentance (2 Pet. 3:9).

May all of us flee for refuge in Christ and lay holdupon the hope set before us (Heb. 6:18) in order toescape the wrath to come.

The Land and the Book

by William H. Thompson

This excellent book is now in its third printing. It deals with Bible illustrations drawnfrom the manners and customs, the scenesand scenery of the Bible Lands. W. H. Thompson spent 40 years in Syria and Palestine and was eminently qualified to writeon these matters. A most valuable tool. Cloth bound. $7.95

Order from: RELIGIOUS SUPPLY CENTER

Elders are to be able to account for each sheep inthe flock. "Obey them that have the rule over you,and submit yourselves: for they watch for your souls,as they that must give account, that they may do itwith joy, and not with grief: for that is unprofitablefor you" (Heb. 13:17). It happens that watching aftersouls is a responsibility of parents and of brethren inChrist as well. James gives a wonderful challenge tobrethren in the last two verses of his general epistle.It would be good if each of us could learn from ourheavenly Father to have this special interest in hisbrother. "Brethren, if any of you do err from thetruth, and one convert him; let him know, that hewhich converteth the sinner from the error of his way, shall save a soul from death, and shall hide amultitude of sins." This is a wonderful work, and it is time to give thanks to God for each of His childrenthat is eager to have his brethren go to heaven withhim.

Special mention is made of the fact that elderswatch for our souls for they must give account. Preachers are also given special responsibility to instruct, warn, reprove, exhort, and rebuke in the effort to save as many as possible. Too many of usare burdened over our own selfish interests but not over the welfare of others. Paul mentioned the abuse,hardships, and dangers he had endured in his work asan apostle and then he spoke of the anxiety or carehe felt for all the churches. "Beside those things thatare without, that which cometh upon me daily, thecare of all the churches" (2 Cor. 11:28). He was distressed when the church at Corinth was in trouble, and his burden was great when the false teachers were perverting the gospel and confusing the churches of Galatia. Was he their enemy because he wrote letters, made visits himself, and sent other faithful soldiers to contend earnestly for the truth?(Gal. 4:16).

Paul charged Timothy before God and the LordJesus Christ to preach the gospel which is able tosave the souls of men, but he did not stop at this."Preach the word, be instant in season, out of season; reprove, rebuke, exhort with all longsufferingand doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, havingitching ears; and they shall turn away their ears fromthe truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of

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an evangelist, make hill proof of thy ministry" (2Tim. 4:1-5). One is likely to endure afflictions if hetries to turn people from their evil ways because theydo not like to be disturbed, but the job must be donebefore they are so hardened in sin that they will notendure sound doctrine.

Do we all realize that many say it is none of ourbusiness what they or their children do? They do notask for help nor will they accept it. One of the mostdifficult assignments found in the law of Christ is theassignment to reprove and rebuke those who are turning to evil. "Have no fellowship with the unfruitful works of darkness, but rather reprove them" (Eph. 5:11). One difficult task is to buffet your ownbody and bring it into subjection so that you can reject the influence of those who walk in darkness.They will think that strange of you, especially if youonce did partake of evil with them. A second difficulttask is the one that brings persecution. That is the task of reproving them, but the Lord assigned it. Itis for this reason that Christ and all the holy apostlesand prophets met such bitter opposition (Matt. 5:10-12; Acts 7:52). You know how our Lord went aboutas the meek and lowly man who did no harm to any,and yet He was despised and rejected of men. "Yea, and all that will live godly in Christ Jesus shall sufferpersecution" (2 Tim. 3:12).

"Woe unto you, when all men shall speak well ofyou! for so did their fathers to the false prophets"(Luke 6:26). There are those who resent correction and there are many who desire that preachers not correct others because those corrected might not likeit. It is amazing how many nominal Christians thereare that will severely criticize a gospel preacher forspeaking the truth in love on some much neededlesson, rather than give him moral support in his difficult and worthy endeavor. Such people wouldhave stood in the long ago with those who spoke wellof the false prophets, who said. Peace! Peace! when there was no peace. "This is a rebellious people, lyingchildren, children that will not hear the law of theLord: which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speakunto us smooth things, prophesy deceits" (Isa. 30:9, 10).

When men of God yield to the pressure to speaksmooth things rather than rebuke sin when it first appears, there are very sad things that happen."They build up Zion with blood, and Jerusalem withiniquity. The heads thereof judge for reward, and priests thereof teach for hire, and the prophetsthereof divine for money: yet they will lean upon theLord, and say, Is not the Lord among us? none evilcan come upon us. Therefore shall Zion for your sakebe plowed as a field, and Jerusalem shall becomeheaps, and the mountain of the house as the highplaces of the forest" (Micah 3:10-12). Such influencesled to the captivity of Israel and Judah, and suchteaching leads to the digression of the Lord's church in our times.

There are those who would make the church popular in a wicked world. This is not new under the

sun. "A wonderful and horrible thing is committed inthe land. The prophets prophesy falsely, and thepriests bear rule by their means; and my people loveto have it so: and what will ye do in the end thereof?" (Jer. 5:30, 31). People often pay well forwhat they want to hear, while they may have bitterresentment for those who tell them what they need tohear. Let us remember heaven's assignment to rebuke sin regardless of what it may cost because the important thing is to be acceptable to God and toplease Him. We cannot do this and please those who have pleasure in unrighteousness rather than in thetruth. (Rom. 12:1; Gal. 1:10; 2 Thess. 2:10-12.)

SUCCESS

Tremendous amounts of time, energy, and moneyare spent every year in an effort to achieve success.We live in a society of successful people that has noroom for failures. Likewise, there is no room for failures in heaven, yet very little effort, time, andmoney is spent seeking spiritual success. Many laborall their lives seeking success in their worldly occupations and never find time to follow God's formula for spiritual success. The vast majority ofChristians has failed to handle aright the word of God,to grow themselves, and to teach others the way ofthe Lord.

God has given us a foolproof formula insuringspiritual success if we will follow it. It is the formulaGod gave Joshua when he was about to take Moses' place as the leader of God's people. In Joshua 1:7-9God gives Joshua these instructions:

"Only be strong and very courageous, toobserve to do according to all the law, whichMoses my servant commanded thee: turn not from it to the right hand or to the left, thatthou mayest have good success whithersoever thou goest. This book of the law shall not depart out of thy mouth, but thou shalt meditate thereon day and night, that thou mayest observe to do according to all that iswritten therein: for then thou shalt make thyway prosperous, and then thou shalt havegood success. Have I not commanded thee? Be strong and of good courage; be not affrighted, neither be thou dismayed: forJehovah thy God is with thee whithersoeverthou goest."

Let us examine God's formula. First, God instructsJoshua to be "strong and of good courage". No coward ever was successful at anything. Just as Joshua needed to be strong and of good courage weas Christians need to do likewise in our studying, applying, and defending the word of God. We mustmeet every spiritual challenge head-on if we are toovercome it. Too many Christians run from spiritualproblems and thus never become spiritual successes.Much of the apostle Paul's success can be attributed to his boldness and courage in proclaiming the wordof God. In describing the armor of the Christian inEphesians 6 Paul mentions armor for every vital partof the body except one, the back. That is becauseGod's children are supposed to be fighting for theMaster not running away from the battle. Christiansare falling every day when they turn and run from

the work of the Lord and are shot in the unprotected

back by the fiery darts of the devil. Which way are

you turned?

Second, God instructed Joshua to "observe and do according to the law" being careful "not to turn fromthe right hand or the left". Have you ever noticedthat the successful people in the world are those whoare always doing something? They are doers not onlookers just as Joshua was a doer and led the children of Israel into the promised land. Under the new law God has commanded that we "be not hearers only but doers" in James 1. In our doing we muststudy much so that we neither stray to the right hand or to the left. We need more people todaywilling to do according to the commandments of God.True doers are few which is why Jesus said onlythose who did the will of his father would be in heaven. What are you doing, or not doing for the Lord?

Third, God instructed Joshua to "meditate thereon day and night". One must not only know the facts hemust understand them and make application of themin his life. David described the righteous as one who"doth meditate day and night" on the word of theLord. Studying must be a regular thing not just aonce in a while thing as so many Christians haveplayed like. We must meditate upon it day and nightif we are to understand it so that we can do it. Meditation is more than a surface reading.Meditation is toil and work and how few there are who meditate both day and night. How much time doyou give to the study of the word of God?

Finally, God commanded Joshua to trust in theLord. God said, "Have I not commanded thee? Be strong and of good courage; be not affrighted, neitherdismayed: for Jehovah thy God is with thee withersoever thou goest." Joshua had to fully believeGod was with him all the way never doubting orfailing to trust. How we need this attitude today.How many works have failed because those involvedreally did not trust that God was with them and forthem? We are the saints of God. He is our Father and our leader and we then ought to go forth boldlyassured that nothing can stand in the way of thework of our God. God said he would be with us if we would only do his will. Do we believe Him or do wedoubt and become filled up with fear. We have whatno other group on earth has, GOD ON OUR SIDE,and nothing or anyone can stand in the way of God.Trust the Lord and be a doer.

Will we answer the challenge before us? Will wedare to be successful in the work of the Lord? We have the formula. All we need now is to follow it and have good success spiritually.

Hermeneutics

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COMMANDS: GENERAL AND SPECIFIC

There are two kinds of commands given in the

Bible. One is generic, or general, while the other is

specific. Obviously, there is a difference in these two

kinds of commands. Let's see if we can distinguish

between them and then tell how we may know

whether or not they apply to you and me.

In the first place, a command of God is given that

we might know his will for us. The general command

is all inclusive. There are but two main means of

traveling. One is walking and the other is riding. I

believe we can all agree on that.

When a general command is given, as in Mark

16:15 to GO, God didn't specify any means of travel.So, we could walk, run, or ride on some vehicle or beast of burden. But the point is, God has not limited general commands. For if there is more than one way to do a thing, and God hasn't specificallystated any method or order of procedure, then heleaves it up to man's judgment as to how the thing isdone.

Let's notice a simple example of this. God requiresus to teach his word. The word "teach" is a general term. We may teach in song (Col. 3:16), teach byword of mouth, or teach by writing. Since God hasnot given any specific way to teach and all theseways were used in God's pattern, we are free to useany method or aid that would assure us of carrying out God's command.

Specific Commands

When God, in his pattern for doing a thing, givesspecific instructions, we have no alternative but to dowhat God said in the way he said it or we will bedispleasing to him. In God's pattern for music, forexample, God specified the kind of music he wantedin the New Testament church. He said, "sing and make melody in your hearts" (Eph. 5:19). If we do that, it will be according to God's pattern. Notice that there is not a passage from Acts to Revelationthat would authorize a mechanical instrument in worship to God.

"Didn't Say Not To"

This old "worn out" expression is used many timesby people who do exactly what they want to do inmatters of religion. They will use such expressionswhen they cannot find Command, Apostolic Example, or Necessary Inference. Not a one of the means of Bible interpretation will permit anything but singing. Now before you say, "yes, but I think. . ." let me warn you that there is no stoppingplace when you begin to add to what the Word hassaid. If you can "squeeze in" a mechanical instrument of music on any basis, I don't care how you try to justify it; when you open the door to bringthe Piano in, I will bring in hillbilly songs and rockand roll songs through the same door. "Oh no," you may say, "God said sing psalms, hymns, and spiritual songs." When God specifies what he DOESWANT, we had better take him at His word and not try to ADD something to what He has authorized.

During the last week of August, Jim Deason met

Richard Reynolds of the denominational Church of

God in debate in Andalusia, Alabama. The church is

not strong in numbers in that vicinity; so, the

attendance on the part of brethren was limited. There

were more members of the Church of God present

which was to be desired.

This was Jim's first debate, but he handled it like a veteran. Jim had spent many long months in preparation, and it was evident throughout the discussion. Mr. Reynolds is the son of E. J. Reynolds, a well known Church of God debater. Richard has a very forceful pulpit ability. He presseshis points with fervor and does as well as it is possible for a man to do who is defending falsedoctrine. Brother Deason was every bit as strong indelivery, and the truth was made to shine brightly.

The first two nights were spent on the study ofHoly Spirit baptism. Mr. Reynolds believes there are three baptisms. First, there is water baptism. Second, he believes in Holy Spirit baptism. Third, he believes there is a mystical baptism into Christ. The Holy Spirit is the administrator of this baptism.Christ is the element and the purpose ("into Christ"),or so Mr. Reynolds affirms. Jim was more than ableto point out the inconsistencies and contradictions ofthis doctrine.

The last two nights were on the subject of waterbaptism. Reynolds said Jesus shed his blood "because of the remission of sins. He was forced into this position, and it hurt him in the debate. Reynolds spoke of Deason's "water gospel," but when Jim made reference to the fact that Reynolds' doctrine made him an enemy of the cross of Christ,

E. J. Reynolds publicly challenged the remark. Yousee, it is all right to speak of our "water gospel," but itis not right to show that one is an enemy of the cross!

Good order prevailed, and we know that the causeof truth was helped. Jim Deason is a young man. Hewill accomplish much good in the kingdom if hecontinues his present course. All of us should hold upthe hands of men like him in every effort for the wayof truth.

The editor of Searching the Scriptures recently requested that I respond to some arguments defending the present use of instrumental music in worship. The authors of the material are Robert E. Gulledge, Sr. and Dwaine E. Dunning, both of whomare associated with that segment of the "RestorationMovement" that contends for singing with the accompaniment of instruments of music. First, I want to answer Robert Gulledge's tract A Psalm Is "A Jubilant Song Of Praise To Accompaniment Of Music." The tract is merely a compilation of statements by thirty five authors who speak favorably to his position. My response consists of quotations from thirty five authors in support of theposition that first century Christians worshipped without mechanical instruments of music. Such a response serves several purposes: 1) it shows thatlists of scholarly quotations can be complied indefense of either vocal or instrumental music; 2) itindicates that the problem is more complex than Robert Gulledge implies in his tract; 3) it demonstrates how the same authors may be arrayedon both sides of the issue (especially men such asThayer and Abbott-Smith), depending on what material is included or excluded; and 4) it affirmsthat the definition of a psalm according to Old Testament usage is quite different from its definitionaccording to New Testament usage.

The thirty five selections in this article should beread in sequence because they are arranged to showthe simple definition of a psalm in the New Testament, the derivation of the noun "psalm" (Greek: psalmos) from the Greek verb psallo, as well as the voice of church history on the matter. If you are interested, the original tract towhich I am responding can be obtained from Robert

E. Gulledge, Sr., 211 South Arch, Jerseyville, Illinois62052.

A NEW TESTAMENT PSALM IS. . .

(1) "The noun psalmos psalm (Eph. 5:19; Col. 3:16; 1 Cor. 14:26) . . . is used in the New Testament of a religious song in general" (Marvin R. Vincent, Word Studies, III, 269-270). (2) "A sacred song" (Bagster's Analytical Lexicon, p. 441). (3) A "song of praise" (William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 899). (4) "Psalmos most probably, as Meyer suggests,

denotes a sacred song of a character similar to that ofthe Psalms. . ." (Charles John Ellicott, St. Paul's Epistle to the Ephesians (Greek text), p. 125.

(5) "By a psalm (KJV) or hymn (RSV) Paul is notnecessarily thinking of the O. T. psalms. The poemsin Luke 1-2, the hymns in the book of Revelation,and the snatches of songs elsewhere in the N. T. (Eph. 5:14; 1 Tim 3:16, etc.) indicate that the Spiritmoved the early Christians to new lyrical expressionsabout God's mercy" (Clarence Tucker Craig, The Interpreter's Bible, exegesis on 1 Cor. 14:26).

(6) "The transliteration of the Greek word by

'psalms' is misleading here, for that suggests the Old Testament psalms. These were used in worship, and indeed supply the forms for some early Christian hymns. But Paul means hymns in general, which would include praises (15f.) as well as prayers toGod, partly prepared beforehand and partly improvised like interpretations upon the spot, as was the custom among Jewish Therapeutae, or 'Worshippers'" (James Moffatt, The First Epistle of Paul to the Corinthians in The Moffatt New Testament Commentary, p. 227, on 1 Cor. 14:26).

(7) "This can hardly mean one of the Psalms of the Old Testament; but something prepared or suggestedfor the occasion. One was impelled by the Spirit topour forth his heart in a song of praise" (Charles Hodge, An Exposition of the First Epistle to the Corinthians, p. 300, on 1 Cor. 14:26). (8) "A psalm, (not one taken from the book of Psalms, as though none other were allowed to be used in public worship, as some of our Scotch brethren imagine], nor one previously composed andcommitted for the occasion; but the meaning is, thathe comes to church in a state of mind inspired by theSpirit, to produce and pour forth some song of praise [after the manner of Miriam, Deborah, Simeon]" (Christian Friedreich Kling, Lange's Commentary on the Holy Scriptures, commenting on 1 Cor. 14:26). (9) That "the Christians, filled by the Spirit, improvised psalms, is clear from 1 Cor. xiv. 15,26.Such Christian psalms and hymns are meant, as the Spirit gave them to be uttered (Acts ii.4, x.46, xix.6). . ." (Meyer's Commentary on the New Testament, commenting on Eph. 5:19). (10) "The literal sense 'by or with the playing of strings,' still found in the LXX, is now employedfiguratively. . . . In 1 Cor. 14:26 psalmos means a Christian song in general" (Gerhard Delling, Theological Dictionary of the New Testament, edited by Gerhard Friedrich, translated by Geoffry W. Bromiley, VIII, 499). (11) "Let your songs be, not the drinking songs ofheathen feasts, but psalms and hymns; and their accompaniment, not the music of the lyre, but themelody of the heart" (Conybeare and Howson, Life and Epistles of Paul, Vol. II, p. 408, commenting on Eph. 5:19).

(12) "Singing with the voice and heart, Eph. 5:19"

(J. B. Mayor, The Epistle of St. James, p. 168).

13) "On the face of it, it is not obvious how oneinstructs and admonishes with psalms, etc; but there is no denying that Eph. v.19 leaves no choice but to 'speak to one another in psalms' etc.; and presumablythe use of music and utterances of praise may bedidactic" (C. F. D. Moule, The Cambridge Greek Testament Commentary, p. 135, commenting on Col. 3:16).

(14) "Learn to sing psalms [psallein], and you will see the pleasure of the activity. For those who sing psalms [psallontes] are filled with the Holy Spirit,even as those singing satanic odes are filled with anunclean spirit. What is 'in your hearts to the Lord'?It means giving attention with understanding. For those who do not pay attention merely sing [psallouri], sounding the words while their heart roams elsewhere" (Chrysostom, Homily xix, On Ephesians V. 19].

Derivations from Psallo

(15) "The word psalm is from the Greek noun psalmos, and this again from the verb psallo, to touch, to feel, to play on a stringed instrument withthe fingers and, finally, to make music or melody inthe heart, as in Eph. 5:19. . . . the word psalm may or may not refer to instrumental music. Its propermeaning, in any and every case, must be determinedby the context. And, according to this fundamental law of interpretation, it is pretty evident that in Ephesians and Colossians the term psalmos has no reference to instrumental music, for, in both cases, itis the strings or chords of the heart, and not of an instrument, that are to be touched" (Robert Milligan, Scheme of Redemption, pp. 380, 381). (16) "Nor should the etymological force of the terms be pressed, as though psalmos inevitably meant a song sung to the accompaniment of a stringed instrument (psaltery or lute), the strings ofwhich were plucked by the hand" (F. F. Bruce,

Commentary on the Epistle to the Colossians

NICNT) p. 284).

(17) "Sufficient here is to remark that while psallein and psalmos etymologically pertain to plucking the strings of a musical instrument, this original significance of the words cannot be pressedhere" (William Sheppard Smith, Ph. D dissertation, University of Amsterdam, 1962). (18) "Gr. psallo, 'to play a stringed instrument,' 'to sing a hymn.' The word may thus refer either toinstrumental music or to singing in general. Somethink psallo here refers to the former, inasmuch as 'singing' has already been mentioned; others thinkthat in the NT the word means only 'to sing'" (The Seventh-Day Adventist Bible Commentary on Eph. 5:19). (19) Psallo means "in the N. T. to sing a hymn, to celebrate the praise of God in song" (Joseph Henry Thayer, A Greek-English Lexicon of the New Testament, p. 675). (20) Psallo means "in the N. T., to sing a hymn, sing praises; Jas. 5:15. ..." (George Abbott-Smith,A Manual Greek Lexicon of the New Testament, p.487). (21) "Psallo, to chant, sing religious hymns" (E. A. Sophocless, Greek Lexicon of the Roman and

Byzantine Periods, p. 1178).

(22) "Psallo, properly = 'play on a harp,' but in the NT, as in Jas. 5:13, — 'sing a hymn.' Modern Greek, 'sing'" (Moulton and Milligan, The Vocabulary of the Greek New Testament, p. 697). (23) Psallo: "The word does not necessarily implythe use of an instrument" (J. H. Ropes, Epistle of James in the International Critical Commentary, p.303, commenting on Jas. 5:13). (24) Psallo: "Singing without accompaniment,especially singing praise" (Robertson and Plummer,

First Corinthians in the International Critical Commentary, p. 312).

(25) Psallo: "In the N. T. the same verb is used of singing hymns of celebrating the praise of God" (R. J. Knowling, Westminster Commentary on Jas. 5:13).

Singing Psalms Without Instruments

(26) "The Word of God, despising the lyre andharp, which are but lifeless instruments, and having tuned the universe by the Holy Spirit, and especiallyman. . . makes melody [psallo] to God on this

instrument of many tones; and to this instrument—Imean man—he sings [Prosado] accordingly: 'For thou art my harp, and pipe, and temple'" (Clement of Alexandria, Exhortation to the Heathen, I. 5.3, quoted from the Ante-Nicene Fathers, Vol. II, p. 500).

(27) "Those who do not read (aloud) the sacred songs in this manner do not sing [psallousi] withunderstanding. . . But those singing [psallontes] in the above described manner, so as to present themelody of the words from the rhythm of the soul andthe harmony with the spirit, these sing [psallousi]with the tongue but make melody [psallontes] withthe mind, and they profit greatly not only themselvesbut those who wish to hear them" (Athenasius, Epistle to Marcellinus, 29, quoted from the Ante Nicene Fathers, Vol. VII). (28) "You have a psalm, you have a prophecy, evangelical commandments, the preaching of the Apostles. Let the tongue sing [psalleto], let the mind interpret the meaning of the words, in order that you may sing with the spirit and sing with the mind also"(Basil of Caesarea in Cappadocia, Homily on Psalm 28, quoted from the Ante-Nicene Fathers, Vol. VII). (29) "The Church does not make use of musicalinstruments, such as harps and psalteries, in the divine praise, for fear of seeming to imitate the Jews"(Thomas Aquinas, Summa Theologica, Part II, Q. 91, Art.II( = Dominican ed. 1922, v. 11, 166-168). (30) "Musical instruments in celebrating the praiseof God would be no more suitable than the burning ofincense, the lighting up of lamps, and the restorationof the other shadows of the law. The papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise, but thesimplicity which God recommends to us by the apostles is far more pleasing to him" (John Calvin, Commentary on the Book of Psalms, translated by James Anderson, Vol. I, pp 538f). (31) "Hut were it even evident, which it is not, either from this (2 Chron. 29:25) or any other place inthe sacred writings, that instruments of music wereprescribed by Divine authority under the law, could this be adduced with any semblance of reason, thatthey ought to used in Christian worship? No; the whole spirit, soul, and genius of the Christian religionare against this: and those who know the Church ofGod best, and what constitutes its genuine spiritualstate, know that these things have been introducedas a substitute for the life and power of religion; andthat where they prevail most, there is least of the power of Christianity" (Adam Clark's Commentary, Vol. II, pp. 190-191). (32) "The Greek word 'psallo' is applied among theGreeks of modern times exclusively to sacred music,which in the Eastern Church has never been anyother than vocal, instrumental music being unknown in that church, as it was in the primitive church ..."(McClintock and Strong Encyclopedia, Vol. VIII, p. 739). (33) "The music of worship is essentially vocal and its decadence was greatly hastened by the in troduction of orchestral instruments" (Donald Attwater, A Catholic Dictionary, 2nd edition, p.336). (34) "Critical scholarship, applying itself to thestudy of incidental information that does emerge . . .has been able to reconstruct tentatively at least certain of the broader outlines of the use of music in the crucial formative years of the Christian movement. So far as we can tell, the music of the early church was almost entirely vocal, Christian usage following in this particular the practice of the Synagogue, in part for the same reasons" (Carl Kraeling, Ancient and Oriental Music, edited byEgon Wellesz, New Oxford History of Music, Vol. I, p. 303). (35) "In the early church the whole congregationjoined in the singing, but instrumental music did not accompany the praise" (William Dool Killen, The Ancient Church, p. 423.).

Conclusion

"That instrumental music was not practiced by theprimitive Christians, but was an aid to devotion oflater times, is evident from church history" (Fessenden's Encyclopedia, article "Art, Music," p. 852).

Back in Print After Much Demand

Charts and Debate Notes on Institutionalism

By A. C. Grider

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We are living in an age of change and transition.There have been major changes monetarily. Inflationhas caused the dollar to depreciate drastically. Manyindividuals have been financially let down and ruinedbecause of inflation. They have saved for a life timeonly to realize that what they have accumulated doesnot have near the buying power it had even three yearsago. In other words, the dollar is really not dependable.Knowledge in general is constantly changing, there arechanges in medical science and procedure, and in civillaws. Actually, there is little in life that is completelydependable.

In the last five years man has begun to learn thateven the very elements or principles of our life-style arenot dependable any longer. The dangerous shortage offuel in the North this past winter caused the UnitedStates to realize the imminence of a possible major catastrophe because of a natural gas shortage. Other shortages have been predicted and even, to a degree,already experienced—shortages in food, electricity, anddrinkable water. Dear reader, do not despair and giveup—there are still some things that are completely reliable and dependable. Things in which you can totally trust.

God The Father

I suggest unto you that regardless of how fluctuating and vacillating the things of man may be God theFather is always dependable. In the text of I John

1:8 10, the apostle John is accenting the need of admitting sin and then confessing our sins. To offerencouragement and incentive for confessing our sins toGod John wrote, "If we confess our sins, HE IS FAITHFUL AND JUST to forgive us our sins and tocleanse us from all unrighteousness" (I John 1:9, allemphasis throughout mine, DM). James wrote of God'sfaithfulness or dependability as follows: "Every good gift and every perfect gift is from above, and comethdown from the Father of lights, WITH WHOM IS NOVARIABLENESS, NEITHER SHADOW OF TURNING." (Jas. 1:17). Hence, there is no variationwith God (ASV). You can depend on him—he will notlet you down!

Jesus

Jesus is faithful and dependable in his role of man'sredemption. He demonstrated his reliability in thematter of being God's spokesman (Heb. 1:1, 2). Jesusspoke the pure truth. The Jews did not believe himbecause he spoke the truth, "And because I tell you the truth, ye believe me not" (John 8:45). On another occasion he himself announced, ". . .I am the way,THE TRUTH, and the life: no man cometh unto the Father, but by me" (John 14:6).

Concerning the changelessness of Jesus Christ, thewriter of the Hebrew Epistle exclaimed, "Jesus Christthe same yesterday, and today, and for ever" (Heb.13:8). Thus, with assurance and confidence we cansing, "Standing on the promises of Christ myKing--------"

Holy Spirit

The Holy Spirit is indispensably involved in man'ssalvation today. It is he who is the executor of man's redemption. We are born again by means of the HolySpirit (John 3: 5, 8); quickened by him (John 6:63);saved by him (Tit. 3:5); and sanctified by him (I Cor.6:11). Of course, the Spirit accomplishes the new birth,quickening, saving, and sanctifying through theword of God (I Pet. 1:22-25; Ps. 119:50, 93; Jas. 1:21;John 17:17). I submit that salvation is begun, continued, and shall be consummated by the Holy Spirit through the means of the word.

The truth I seek to stress is that the Holy Spirit is

dependable in man's salvation!

God's Word

Jesus taught, "It is written, Man shall not live bybread alone, but by every word that proceedeth out ofthe mouth of God" (Matt. 4:4). God's word has survived all the onslaughts of man to eradicate it. Jesus taught regarding the indestructibility and thusthe dependability of the word of God, "Heaven andearth shall pass away, but MY WORDS SHALL NOTPASS AWAY" (Matt. 24:35). Peter enunciated, "Butthe word of the Lord ENDURETH FOR EVER (1 Pet. 1:25).

The word of God is reliable in producing faith (Rom.10:17). It is God's power unto salvation (Rom. 1:16),and it will be the standard of judgment on that GreatDay (John 12:48).

The Justice of The Judgment

Jesus, we are told, will be the judge of all men (John5:22; 2 Cor. 5:10). Paul wrote of Jesus' judgment thus, "Henceforth there is laid up for me a crown of righteousness, which the Lord, THE RIGHTEOUS JUDGE, shall give me at that day: and not to me only,but unto all them that love his appearing" (2 Tim. 4:8).

The scriptures teach that our destiny shall be determined by and according to our works (Rom. 2:6; 2Cor. 5:10). "For we must all appear before the judgment seat of Christ," Paul teaches, "that everyone may receive the things done in his body, accordingto that he hath done, whether it be good or bad" (2 Cor.5:10).

Conclusion

Beloved, don't you desire security—something youcan believe in and depend on? These are completelydependable—the Father, Son, Holy Spirit, word ofGod, and the justice of the judgment. Put your faith inthem, they will not fail you!

"Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall beone flesh" (Gen. 2:24). One man for one woman for life,so it was from the beginning, said Jesus (Mt. 19:3-9).In the beginning God set up laws to govern the relationship between man and woman; marriage lawsapply to all people of all time. Jesus takes us back pastthe law of Moses to the very beginning as it was originally intended. Christian and non-Christian alike are amenable, because from the beginning God ordained that what he had joined together no man should put asunder.

Contrary to what Jesus taught, divorce is commonplace and socially acceptable today. Not too many years ago it was considered disgraceful to breakup a marriage. The world learned to accept it and even to consider it the "in" thing to do. Christians gradually adjusted to it as a way of resolving anunhappy situation. As a result, they began to toleratethe consequences, to sublimate the resultant remarriages, and to justify (?) almost any condition inthe name of repentance.

Did Not Retain God In Their Knowledge

The Apostle Paul wrote of the Gentiles who, ". . . when they knew God, they glorified him not as God . ..", "who changed the truth of God into a lie . . .", and"... even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, todo those things which are not convenient;" (Rom. 1:21,25,28).This seems apropos to the situation today. As has already been stated, God gave His laws concerning marriage in the beginning. However, men did not like to retain God's laws in their knowledge, and they changed the truth into a lie. These deviations from God's original marriage laws have seared the consciences of men and allowed the lives of marriage partners to become so intertwined in multiple marriages that rectifying the situation seems overwhelming. We weep for the heartrendingcircumstances engulfing friends and loved ones. Our hearts are heavy and torn between emotional understanding for man's physical needs and the spiritual recognition of the law of God — the formerdoes not nullify the latter.

Lack of Teaching Responsible

We are now reaping the bountiful harvest of neglectand indifference toward the laws of God regarding thesanctity of marriage and the responsibilities involved insuch a relationship. The blame rests on parents, elders,preachers, and teachers.

Parents have neglected to impress on the minds ofchildren what God expects of a husband or wife and the life-long contract they are about to enter. Such teaching requires more than a superficial conversation.It takes regular indoctrination, as Moses exhorted thechildren of Israel in Deut. 6:6, 7: "And these words which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children,and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liestdown, and when thou risest up." Such indoctrination becomes a part of one's life so that an alternate coursewould never be considered.

Elders, preachers, and teachers have not adequatelytaught on the subject and the consequences of departing from God's original marriage law. Over theyears we have neglected, not only to teach on, but toabide by the law of Christ regarding marriage.Consequently, we have reached the point where strictadherence to that which is written is incomprehensible to us.

Conclusion

The Word of God remains "the same yesterday, andtoday, and forever" (Heb. 13:8). The law of Christ regarding marriage will not change. Therefore, itbehooves each of us to make the decision whether to retain the law of God in his knowledge or to continue tostrengthen the ever-growing immorality within and disregard toward the marriage relationship.

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Over the years much criticism has been leveled against gospel preachers for demanding greater righteousness in their hearers than was manifest in their own lives. Non-preaching brethren are sometimes quick to charge, "He doesn't practice what he preaches." Often preachers, generally with a commendable degree of honesty in including themselves in the throng of offenders, will make similar charges. Certainly there is no justification foranyone, preacher or otherwise, placing himself in an"ivory tower" and "living the life of Riley" while demanding that all others "toe the line." The word of God is too plain to misunderstand: "You therefore have no defense—you who sit in judgement,whoever you may be—for in judging your fellow-manyou condemn yourself, since you, the judge, are equally guilty. It is admitted that God's judgement isrightly passed upon all who commit such crimes asthese; and do you imagine—you who pass judgement on the guilty while committing the same crimes yourself—do you imagine that you, any more thanthey, will escape the judgement of God?. . .You proclaim, 'Do not steal'; but are you yourself a thief?You say, 'Do not commit adultery'; but are you anadulterer? You abominate false gods; but do you robtheir shrines?" (Rom. 2:1-3, 21-23 NEB). God simply will not tolerate sin regardless of who commits it and the wages of sin is eternal spiritualdeath for the preacher and non-preacher alike (Rom.6:23).

But lets face facts! Gospel preachers are flesh and

blood; they suffer the same weaknesses of the flesh;have the same passions as anyone else. Brethren aresometimes quick to brand a preacher a hypocrite ifhis personal life falls short of the Christian ideal hepreaches from the pulpit. But there is a great difference between hypocrisy and weakness. When Judaizing teachers troubled the Gentile converts atAntioch, insisting "Except ye be circumcised after the manner of Moses, ye cannot be saved", it wasPeter who, at what is commonly called the Council atJerusalem, advised, "Why tempt ye God, to put ayoke upon the neck of the disciples, which neither ourfathers nor we were able to bear?" (Acts 15:1, 10).But earlier, this same Peter, in a moment of weakness, had become an instigator of controversywhen he withdrew, himself from the Gentile brethrenwhen Jews came into their midst (Gal. 2:11-14). WasPeter a hypocrite, living one thing and teachinganother? Certainly not. Peter was only demonstratinga trait common to us all. He allowed himself to be overcome by fleshly weakness!

Brethren need to realize that gospel preachers areconcerned with ideals—ideals they insist that othersattain but may be unable to reach themselves! Is it wrong for the preacher to want the congregation tobe perfect in every possible way? If he did not hewould be unworthy of his calling, both as a Christianand a preacher. Paul's great desire was to present thechurch at Corinth to Christ as a chaste virgin. Inorder to do this he rebuked them for their numerous transgressions. But the venerable apostle was not without his problems. Though we have no record ofPaul every straying from the way, he freely admitsthat it was necessary to "keep under" his body lest,after preaching to others he himself might be made"castaway" (1 Cor. 9:27).

So the next time "your" preacher lambasts the congregation for gossiping, and you hear him repeatsomething told him in confidence, don't immediatelyaccuse him of hypocrisy. Talk to him, and pray for his weakness in the flesh. When "your" preacher gives a series of lessons on family life and youobserve that his family life is far from ideal, don't criticize him for failing to "practice what he preaches." Preachers have family problems just like everyone else, perhaps even greater. By the very nature of his work the preacher's family sees pressure seldom seen anywhere else. When "your" preachertries to motivate the congregation to greater effort inpersonal work but seems to do little of it himself,don't brand him a "great talker but a poor doer." Hemay be a great pulpiteer but a poor personal worker.He may need to learn himself how to teach on a "one-on-one" basis. Like thousands of other Christians he may be shy in such a situation. Rather than criticize,offer to help him, to go together and learn together.

Preaching the gospel is a tiring, often discouraging, work. Only God knows the pressure thegospel preacher is constantly under. Brethren can help beyond what they might think if they will onlyview the preacher in proper perspective. He is only a man. When he stumbles and falls, give him the benefit of doubt. He has no help in living a godly lifethat other Christians do not also have. He has no special "guardian angel" to keep him from straying.He occasionally needs the help of those who arestronger (Gal. 6:1-2). Always he needs their prayers!(EDITOR'S NOTE: Gal. 2:13 identifies the action of Peter and Barnabas as Hypocrisy).

A SERIOUS PROBLEM

I am, I pray, a faithful preacher of the gospel. I have

worked with this church almost three years. At present

some members are beginning to whisper around, "We

need a new preacher." The same evil forces that caused

the last preacher here to leave will soon be putting the

pressure on me to leave, also. My situation is not

unique. The very same thing might be happening in

your town.

Many times it's a good thing for the preacher toleave, if there is a legitimate and scriptural reason. If a preacher preaches something that is more, or less, thanthe whole counsel of God, the curse of God rests upon him (Gal. 1:8) and he is not fit to be retained as a gospelpreacher. If he is living a life which is ungodly andimmoral, he stands condemned before God (Rev. 21:8)and he should be fired immediately. If he is lazy andshirks his work and responsibility in the work of a preacher of the gospel, he is guilty of sin and certainlyshould not be supported by the local church or anyother church or individual. (1 Cor. 9:14; 2 Thess. 3:10) If he is ineffective in his work, this might be a justreason for needing a new preacher. Some preachersspend too much time on the golf course or fish bank and neglect their work as gospel preachers and weaken theireffectiveness. Some preachers, truthfully, just don'thave the ability to be effective in the work of preachingthe gospel. One preacher I recently heard of was askedto move because he was said to be preaching "over thehead" of his audiences—they could not understand hissermons. If true, it was good to make a change.However, many preachers are ineffective in their workbecause the other members of the local church do not love the Lord and the truth and, thus, neither workwith nor cooperate with the preacher.

Many times it would be a serious mistake not tochange preachers, but so often the preacher is made toleave for no legitimate reason at all. The cry, "We needa new preacher," may first burst forth from the lips ofone with the spirit of Diotrephes, who loved to have thepreeminence (3 Jn. 9). The preacher has preached the truth and Diotrephes sees the danger of his power andpreeminence crumbling so, under the influence of thedevil, he begins to hint around that "the preacher's been here long enough; I think it's time for a change." Even though the preacher is a hard worker and a faithful proclaimer of the truth and in spite of the factthat souls are being saved and the church is makingslow, but steady, progress, Diotrephes often has hisway and the preacher is forced to move on. Especiallyis this so when Diotrephes happens to be a wealthy orinfluential member of the church and community.

If Diotrephes isn't the instigator behind the preacher's move, it might be a member of another sect.

This church member wasn't faithful when the preacher

moved to work with the church in the beginning, but he

has been in the habit of coming on Sunday morning, for

years. That is, until the preacher touches on some Bible

subject to which his life does not harmonize. The

teaching might be on "marriage and divorce," or

"faithful attendance," or "personal work" or any

number of similar subjects. This member has a "pet

peeve" or some sin to which he is so enslaved that he

refuses to give it up. But let the preacher hit his "sore

spot" and all at once "the preacher has been here long

enough and it's time for a change." Old Sore Head

quits attending at all and vows that he won't be back

until "the preacher leaves." To top it all off he blames

the preacher for HIS unfaithfulness. It's amazing!

Sore Head wins, the preacher moves and Sore Head

returns to await the coming of his next victim. If Sore

Head wore a gun and kept count, there would be several

"notches" on his gun. As I said, my case is not unique. Every gospelpreacher who has been faithful to the Lord's cause hassuffered through one or more of these heart-rending experiences. Some have endured them; others have not.Tombstones in the preacher's graveyard could wellread, "Died of abuse." Some, after experiencing suchthings, have given up the work of preaching the gospel,thus, adding to the shortage of faithful preachers.Others have been so adversely affected they quit theLord and His church, altogether. Churches have beensplit asunder over the unscriptural manner by whichpreachers have been fired. Those who once were longtime friends and members of the same local church are now bitter enemies and members of warring factions. Church members who once were faithful and zealous are now members of some denomination or else have become so discouraged and disgusted thatreligion has lost all appeal to them. And all because ofthe firing of some preacher in an ungodly and unscriptural way. Young people, both in the churchand out, have been lost to the cause of the devil because some Diotrephes or Sore Head was allowedto have his way and truth was trampled under foot.Only time and eternity will reveal how many soulswill be lost because of this one problem.

In addition to all these tragic and sinful results faithful brethren have become unfaithful without even being aware of it. Jude tells all Christians to "earnestly contend for the faith." (Jude 3) Brethrenneed to be made to realize that it is just as wrong andsinful to stand idly by while the preacher and his family are pressured and abused as it is to support human institutions and unscriptural arrangementsfrom the treasury of the church. Generally, their ideaseems to be, "The preacher is expendable. We can getanother one." No matter that the preacher has a son or daughter who wants to graduate with his highschool class. No matter that he has a garden that hasn't come in. No matter that he has other local obligations and ties which he has made. The order is,"MOVE THEM OUT!" Churches composed of memberswho will not support the truth and uphold the hands offaithful preachers will never become strong and soundchurches.

It's not found in the Bible but I suspect the Lordwould approve if we preachers ever get smart enoughto teach each other, "Mark those churches which so abuse preachers, and avoid them."

(Name Withheld by Request)

"Is any cheerful?" James 5:13 has this short interesting question. The one just before it containsthe words, "among you." From that we know thatthis should be understood as, "any person amongyou." It asks whether any Christian is cheerful.

We admire the way this lesson is presented. How better could a writer get attention than with a verybrief "loaded" question? It is as if a switch is thrown to alert all of our concentration on the one interest holding idea. Thus, all the flood-lights of ourthinking are turned on the great signboard which follows and tells us what to do.

The phrase, "is cheerful," translates the Greek verb, EUTHUMEI. The stem of that word comes from THUMOS. This indicated "violent commotion of mind," or strong emotion such as "passion." The short form was prefixed with EU to make our subject term which means, "to be cheerful." EU always carries the thought of good, well, favorable, a "nice kind."

The King James Version reads, "Is any merry?" But the English Revised Version (1881) and our commonly used American translations say, "cheerful." The New International Version asks, "Is anyone happy?" Even the KJV had "cheer" where other forms of the same compound term were used inthe New Testament. There are only four such oc-curences. These are in Acts 24:10 and Acts 27:22, 25, and 36. In all renderings of these we find that theemotion is a good one, also described as gladness,good cheer, or courage. In James 5:13 "cheerful" must be seen as very different from the "suffering" mentioned just before it.

In either language "cheerful" is not from the same form or exactly the same thought as "rejoicing." Butit is certainly the result of it or closely connectedwith it. We are encouraged and urged to rejoice (Matt. 5:12; 1 Thess. 5:16; etc.). So, the inspired James is not supposing a rare case. This should happen often or almost all the time with everyChristian. God wants us to be happy. When He asks,"Is any cheerful?" we should understand, "Every one should be."

The good Lord also desires that this fine, warm,favorable emotion be expressed. This is not to be in agiddy, honky-tonk way, or even with "old home"songs, although the latter are all right in their place.The exhortation is that each one separately and byhimself (including herself, of course) should sing praise to God repeatedly. (We can almost say, constantly.) Each should do this so as to praise,thank, and exalt Him who provides the basis for that one's well-being and cheerfulness.

This is addressed to you individually as a Christian. If you have not praised God today, singingby yourself, then "get with it." Do so. Sing praise to Him right now. You are happy, aren't you? If not, then pray. But, if so, praise the Lord. Do it in theway He asks you to. Sing praise.

We can not always do this—not out loud, anyway.If I am at a gathering certainly my Creator does notwant me to interrupt a speech or the entertainmentby bursting out in song. Our Father expects us touse a little sense in doing what he asks.

But, look at how much each of us is alone, or near others who would not be disturbed by his (her) singing. Driving, gardening, hiking, doing housework, farming, and on and on. Turn the "tube" off sometimes. It can not do our individual singingfor us. Suppose that other persons do hear us. It willdo them good. The other prisoners heard Paul and Silas "singing hymns unto God (Acts 16:25)."

Does someone say, "I do not know any songs?" Then learn one. Use that to start with. It is a sad commentary on our use of song books that so manycan not sing even a few songs without that "crutch."

This does not rule out singing in groups. But it does enjoin a personal, "one-person," singing expression of Christian happiness. Every one of uswill be blessed by singing as God here tells each oneof us that we should. Any Christian who is cheerfulshould proceed to do what the Lord wants that oneto do. Let each one of us "sing praise."

Box 895 Craig, CO 81625

The greatest fallacy that many public teachers and preachers commit is in apparently assuming that all scriptural preaching is good and correct preaching andtherefore, that they are always guaranteed of being inthe right. But not necessarily so! For instance, it doeslittle if any good for one to teach a thing and notpractice what he preaches. This can only mean that heis more concerned about what he wants others to do, than what he himself ought to do. Therefore, it couldindeed be a hindrance to the growth of the church.

Another hindrance to growth of the church is vividly expressed by brother Guthrie Dean in an article written in Truth magazine titled "Preacher Take Heed Unto Thyself. The following statements are taken from thisarticle: "Paul said unto Timothy, 'Take heed unto thyself and unto the doctrine; continue in them, for inso doing this thou shalt both save thyself and themthat hear thee' (I Tim. 4:16). Asa preacher I realize thegreat responsibility I have, both in life and in teaching.The following are some of the pitfalls that preachersmust avoid:

1. "The tendency to say and do not (Matt. 23:1 3). Ifwe want the church to work, we ourselves must get up,and out, and at it. We are to set an example of action.Paul went about daily preaching and teaching" (Acts

20:20 31).

1. "The tendency to preach one thing and practiceanother (Rom. 2:21 23). We must keep our own skirtsclean as we go forth to fight against sin."
2. "The tendency to have an implacable, rigid andunforgiving spirit. Cross some preachers, and you havegained an enemy for life."

One conclusion that can be drawn from these

statements is evidenced by the fact that more

fishermen and less aquarium keepers are needed.

All of us at some time need encouragement to help usmaintain stability and progress in the work of the church. "For all have sinned and come short of the glory of God" (Rom. 3:23). Therefore, we need to be admonished, and exhorted, and sometimes even rebuked and reproved. However, all teaching must bedone with all longsuffering in love (2 Tim. 4:2), "yewhich are spiritual" (Gal. 6:1). This means by Spirit ledbrethren (Rom. 8:14; Matt. 7:1 5). Paul said, "Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal,dost thou steal" (Rom. 2:21)? I am not saying that onemust be perfect in order to be able to condemn wrong;but I am saying that God's word gives us, "all thingswhich pertain unto life and godliness" (2 Pet. 1:3). Therefore, we must accomplish God's purpose in his own given way.

Brother James P. Needham once made this observation, "We need to constantly evaluate our motivations." He also said, "Teaching and thinking inlove saves us from the sins of arrogance, contempt, anddestructive speaking."

Even though it is sometimes difficult to make a distinction between the man and his faults, it becomes easy to let personal feelings motivate us into condemning the man instead of his faults.

Another hindrance to church growth is on that occasion when some seem to become so infatuated with their own verbosity. They manifest evidence thatthey believe that the podium or pulpit is a sacred shrinefrom which an oracle speaks. God has never appealed to nor recognized man's ability on the basis of intellectual superiority.

Some time ago I came across this fine statement, byPaul Keller, "He that gives good advise builds with onehand; he that gives counsel and example builds withboth hands; but he that gives good admonition and bad example builds with one hand, and pulls down with theother."

1418 So. Summerlin Ave,Orlando, FL 32806

Price Increase in January

Rising printing, postal and other costs connected with the publication and mailing ofSearching The Scriptures forces us to raise the single subscription rate to $7 per year as of January 1. The club rate (for 4 or more subs sent in at once) will increase to $6 a year. Allsubscriptions received and marked before January 1 will be accepted at the current rate of $6a year. Hurry!

DON FREEMAN, Roanoke, Virginia—The work at Nottoway,Virginia progresses slowly but satisfactorily. The brethren there have purchased a former dwelling and are in the process of renovating it for an assembly building until a proper structure can beerected. Since we began work with the Nottoway church there havebeen six restorations and one baptism. The average attendance onLord's Day is around 30, of which the majority left the digressivebrethren at South Hill. We also have a radio program on WSVS inCrewe,Virginia on the Lord's Day which has received some favorablecomment but no responses to date.VERNON LOVE, Brooksville, Florida — After five good years with the church at Clermont, Florida we have now moved to workwith the brethren in Brooksville and anticipate a very good workhere.

INFLATION, BOB NICHOLS AND JAPAN

WALLACE H. LITTLE, Fort Smith, Arkansas — A month ago I

spent a day with Bob Nichols in Japan, on my return trip from the

Philippines. One of the subjects we discussed was his financial

condition. It is bad. When I was stationed there in the USAF in the

early 1960's, the exchange rate was 360 yen to $1.00. When I was

with Bob it was down to 192 yen to the dollar. Since then it dropped

once to 180 yen to the dollar. Brethren, that is half of what it was

when I was there, and not much more than half of what it was when

he arrived about two years ago. Coupled with the inflation Japan

itself is sustaining, Bob's income has been cut in two during the past

two years. How many of us could survive such a situation?

Bob has taken every economy possible. The next step is to take hischildren out of school or return to the US. He cannot send his children to Japanese schools because their pace demands a background of teaching in these schools from the first grade. EvenJapanese industrialists and diplomats who have their children out ofJapan for a year or more often find it necessary to enroll them in theEnglish-speaking school when they return, because they havemissed much in their own system to catch up. Bob's children are inthe same situation.

I have known Bob and his family for nearly twenty years. He isone of only two US preachers opposed to institutionalism who canspeak Japanese. W.C. Hinton is the other. Bob needs to stay in Japan; he told me has more contacts for teaching now than he had inthe total of nearly ten years he had spent there earlier. But he cannot stay unless his support is substantially increased. I appeal tobrethren who presently support him to seriously consider increasing your help. Perhaps others who are not now helping might be able todo so. You may contact him at: Robert P. Nichols, 2-10-18 Danjo-Cho, Nishinomiya. Hyogo 633, Japan. Please help keep this goodand capable man in his work in Japan so he may continue to preachChrist and glorify God.

SPECIAL ISSUE USED AS CLASS STUDY

Ron Halbrook of the Knollwood church in Xenia, Ohio has workedup a set of questions for the articles which appeared in our August special issue: THE CHURCH—LIVE ISSUES OLD AND NEW, has prefaced it with a good article by Donald Townsley entitled "What Is the Difference Between 'Liberal' Churches of Christ and 'Conservative' Churches of Christ?" This has all been put together for a seven week study for a young adult class, thoughit would be good for other adult classes. Perhaps others might pickup the idea and make this special issue of greater practicality than some of us envisioned. We have now had three printings of thisspecial and

do not at the present anticipate another. If you still need some but

have not ordered, we suggest you do so quickly. Order them from:

SEARCHING THE SCRIPTURES, P.O. Box 68, Brooks, KY

40109. They sell for $50 per 100, $30 per 50, and all orders under 50

for 75 each. To say that we are overjoyed with the reception given

this special would be an understatement.

RONALD L. DRUM, 1415 13th Ave., N., Naples, FL 33942

August 28—Sept. 1, we had a Public Bible Discussion which we

widely advertised and which we felt was a great success. James L.

Yopp, Paul Ayers and Mark Williams all came from Gainesville to

help and did excellent work. They were able to answer all questions

with the Bible and established the teaching of God in the hearts of

those who came. We had 10 different visitors from the community

for this effort and brethren supported us from as far as 108 miles

away. We have several doors of opportunity for further teaching

open to us because of this special effort.

EARL FLY, P.O. Box 3295, Jackson, TN 38301 — In recent

months two new congregations have been started by brethren out

of the Medina church. One is located in Humboldt, and they already

have a full-time preacher, Boyd Sellers. The other congregation is

located in Trenton. They have completed their building, and are in

the process of getting a full-time preacher. James P. Needham

recently held a meeting for them. A tent meeting was also held

recently in Alamo, with a view to possibly establishing a

congregation there.

After many years of being under the liberal influence of Freed-

Hardeman College, West Tennessee is on the move toward greater

works in establishing faithful, sound churches in areas where

liberalism has completely dominated the scene for many years. I

plan to continue working with the Medina church.

JERUSALEM CLERGYMEN INSPECT ATHENSINTERFAITH CENTER

DATELINE ATHENS — Several Jerusalem clergymen sailed hereyesterday to inspect Mar's Hill, a sprawling complex of exquisitetemples and sculpture, in the heart of Athens. This multi-milliondollar complex serves as a focal point for special religious services foralmost all Athens religious groups. The Jerusalem visitors were ledby Paul the Apostle, co-chairman of Jerusalem's Century X steering committee, studying establishment of a similar institution for Jerusalem's 1000 year celebration of David's capture of the city.

Besides Paul, the Jerusalem group included Ananias, the HighPriest of the Temple; Gamaliel, President of the Judean PhariseeCollege; Caiphas, district superintendent of the Sadducees; John, amonk of the Essene Order: and Felix, the Roman Governor. EXPLANATION OF THE ABOVE: If Ira North was justified inhis recent "Interfaith" adventure in Dallas, surely we would expect to read something like the above in the local Jerusalem newspaperof 50-60 A.D. I wonder if even Ira thinks that Paul would have accepted an invitation to be a part of such a project? It is not veryoriginal, but certainly appropriate to say with the lamented J.D.Tant, "Brethren, we are drifting."

Nathan Hagood, 110 Crete St., Waverly, TN 37185 (Editor's Note: Brother Ira North, editor of the GOSPEL ADVOCATE , has since resigned his post on this committee whichwent to Dallas giving as his reason the extra work load imposed onhim by the resignation of one of the "associate ministers" at Madison church where he preaches. He still wishes the committee well in their efforts and made no public statement to indicate anydisapproval of his planned participation in this incident.)

Page 19

BROWN STREET RE-VISITED

At this writing the editor is in the midst of a most enjoyablegospel meeting with the Brown Street church in Akron, Ohio wherewe labored from 1965-1970. This is our second time to return for a meeting since then. Weldon E. Warnock is the esteemed preacherhere and is doing excellent work along with the four elders. The physical property looks the best we have ever seen it, the crowds arelarge and growing, the singing is the best we have ever heard hereand there is a spirit of enthusiasm which permeates the congregation.A very successful one hour call-in radio program on a strong stationeach Sunday morning is bringing in many calls, visitors to servicesand is being heard over a wide area. I have picked it up in westernPennsylvania and northern West Virginia. It blankets the whole Akron-Canton-Cleveland area. Brown Street also has part in the support of several good men in other fields.

In August we were in meetings at Ray's Branch, near Bowling Green, KY where Keith Burnett preaches, and at East Florence,Alabama, working with Raymond Harris. Both congregations aredoing well and these are two good men hard at work for the Lord. InSeptember we were at Nicholasville, KY where attendance ran fromabout 65 to over 100 on two evenings. They plan to start their newbuilding in the spring. Walter Stevens has been with that work sinceit began four years ago. Also in September we were at 210 CedarAve. in Moundsville, West Virginia where we had two services aday. John Futrell works with that congregation.

WINTER CLASSES

The editor is looking forward to teaching the following classes atExpressway in Louisville during the winter months of December,January and February: How We Got the Bible, The Holy Spirit, TheUnited Kingdom (of Saul, David and Solomon) and Between theTestaments. The study on the Holy Spirit will be each Monday nightfor 10 weeks and will be approached as a teaching tool to reach thelocal community with flyers printed each week with the topic for the week and distributed door-to-door every week plus advertisementsin local weekly shoppers. The class, Between the Testaments, willmeet from 10-12 each Friday morning. Though planned for our local work in the instruction of the Expressway members, we always havesome to come from other places to attend some of these studies.

PREACHERS NEEDED WHITESBORO, TEXAS — The church here needs a man to work with them in the gospel. Since some outside support willbe necessary, a retired man with some income would be considered.

Contact Walter MacKoy, Route 1, Box 6, Whitesboro, Texas 76273.

Phone (214) 564-3167. ORANGE, CALIFORNIA (30 miles from Los Angeles) — A mature, experienced preacher is needed to work with this congregation of 70 in Orange. Clarence Burcham has worked withthis church for several years and has now moved to Bowling Green,Kentucky to work with the 12th St church. Interested preachersmay write; Church of Christ, 1838 N. Shaffer, Orange, CA 92675. Orcall L.O. Anderson (714) 581-3523, or Bill Barr (714) 595-8073.LOGANSPORT, LOUISIANA — The church here is seeking a full-time preacher to work in the gospel. We are entirely self-supporting with an average attendance of 70-80. We can offer a goodsalary, newly remodeled three bedroom brick house and partialutilities furnished. Logansport is in northwest Louisiana on ToledoBend Lake. Anyone interested please write to the Stanley church ofChrist, Route 1, Logansport, LA 71049.

IN THE NEWS THIS MONTH

BAPTISMS		288
RESTORATIONS		99
(Taken from bulletins and papers received by the editor)