When we accuse one of being a liar, we are makinga very serious charge against him for "all liars shallhave their part in the lake which burneth with fireand brimstone: which is the second death" (Rev. 21:8). If he is not a liar, we stand among the persecutors and slanderers. The prophets of all ages and faithful proclaimers of the gospel have often been accused of lying when the Lord knew that theywere not guilty. Know whereof you speak before youcall some one a liar. The true soldiers of the cross must learn to take such slander without beingenraged or even surprised. "Blessed are they whichare persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when menshall revile you, and persecute you, and shall sayall manner of evil against you falsely, for my sake.Rejoice, and be exceeding glad: for great is yourreward in heaven: for so persecuted they the prophetswhich were before you" (Matt. 5:10-12).

When one is filled with anger and malice towardanother, he cannot see the man's true character because anger is temporary insanity. His wrath fills his mind with such prejudice that he cannot seethings as they are. "If ye have bitter envying andstrife in your hearts, glory not, and lie not againstthe truth. . .For where envying and strife is, there isconfusion and every evil work" (James 3:14, 16). When the root of bitterness springs up within a congregation, men may tell things that are not truewithout realizing that they are doing so because theirrage blinds them to the true situation. If a man looksat one he hates he can, he think, see his motives as if he had the power of God to discern the thoughts and intents of the heart. He may shock and surprise theone he hates by the things he tells on him.

Not only do envy and strife bring about false charges and counter charges, but these slanderousreports are often spread to the four winds. An angry man cannot keep quiet. He must tell of his observations made during the blindness of his heart that grew out of his envy and strife, and he isangry with any one who does not join him in his charges. Some of us get very tired of hearing menwho are due to be "workers together with God" callingeach other liars, when people who know both men are fully convinced that the charges are based on some personal strife rather than fact. "For all the law is fulfilled in one word, even in this: thou shalt love thy neighbor as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another" (Gal. 5:14, 15). Love forthe neighbor is called the "royal law" and the "more excellent way," and the Master referred to it as oneof the two greatest commandments. (1 Cor. 12:31);James 2:8; Matt. 22:39.) It is the very flag or badgeof identification for the disciples of Christ. "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love oneanother. By this shall all men know that ye are mydisciples, if ye have love one to another" (John 13:34, 35). If there were more love, there would beless envy and strife and the false accusations that gowith them.

Some preachers are among the greatest offenders.One may become angry with another preacher oversome fault or imagined fault, and he then sets out todestroy a congregation of the Lord's people byeffective use of the little member of the body thatcannot be tamed but boasteth great things. That tongue can build a big destructive fire. Nothing is gained by the effort. Preachers and elders of one congregation are not in charge of another congregation. They may counsel brethren in the neighboring church, but they cannot force their judgment upon them. So often men rush in where angels fear to tread. One of the very sad things thatoften happens in our day is that a local problem isfanned until it becomes a difficult problem over anentire state or even over other states while the preachers advertise their envy and diligently try to get people over the land to take sides and help themin their battle to destroy one another and the churches with which they work. How do people milesaway understand the local problem, and why shouldthey be forced in on it? It would be good if a familyfuss could be settled in love and with patience in thehouse where it started. Other congregations have problems enough of their own without being forced toline up on one side or another in a local feud.

If a preacher is a hypocrite, false teacher, liar, fornicator, or some other such thing, these facts may need to be told to the people who know him, afterproper effort has been made to bring the guilty man to repentance. In fact, we are obligated under some situations to tell the truth on Hymenaeus, Alexander, Philetus, and Diotrephes. (3 John 9, 10; 2 Tim. 2:17; 4:14; 1 Tim. 1:20.) It is an entirelydifferent situation when we tell things that we do not understand or know about people that are in other communities. Let local problems be local problemsand do not divide every church in fifty miles over aproblem that is not its own. Each church has its own elders and should make and effort to handle its own problems quietly. Some preachers seem to claim askill in giving others the exact details of all church problems within one hundred miles of them. In fact,they expect the preachers, elders, and congregationsin every community to line up with them on one sideor another in a feud that is going on in some local church over yonder somewhere even though these various brethren do not have all the facts at hand,are in a poor position to make a decision, and should not be pressured to proclaim the view that is delivered to them by the tale bearer. The Lord is thefinal Judge.

Let me hasten, however, to say that it is necessaryto be vigilant and to be aware of a false doctrinewhile it is yet a long distance from us that we mayteach the truth and thereby immunize the church before the error is implanted locally. We may tell thetruth on a reprobate if we know of his guilt, but it isnot good to take local situations that do not includesuch dangers and make them problems all over thearea. The Canaanites and the Perizzites dwell in the land. Abraham reminded Lot of these pagan peopleand made a wise and unselfish offer that they mightprevent strife among themselves (Gen. 13:5-13). The church of the Lord has enemies enough without ourdevouring one another over some trivial personal feudthat has arisen that in reality affects only one congregation.

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Searching The Scriptures

Volume 19 September, 1978 Number 9

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"LEST ANY ROOT OF BITTERNESS"

The writer of Hebrews showed the blessing of divine chastisement for the children of God (Heb. 12).Such was calculated to yield "the peaceable fruit of righteousness unto them which are exercised thereby". In contrast to that he warned: "Looking diligently lest any man fail of the grace ofGod; lest any root of bitterness springing up troubleyou, and thereby many be defiled" (verse 15). This waslikely a reference to the warning of Deut. 29:18 whenthe Lord said "Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should beamong you a root that beareth gall and wormwood."When Simon tried to buy the gift of the Spirit with money he was told "thou art in the gall of bitternessand in the bond of iniquity" (Acts 8:23).

Even as a bitter herb can defile a stream of water

so that all who drink of it are contaminated, even so

roots of bitterness in the hearts of God's children

today not only defile those so afflicted, but many

others may be defiled thereby.

A Bottle of Quinine

When I was a small boy, my father used to tellthe story of a practical joker who was riding a train.He found the man on the seat in front of him soundlyasleep with his mouth wide open. The prankster hada small bottle of quinine which he quickly poured intothe open mouth of the sleeper. As you mightimagine, that created quite a commotion as the man coughed, gagged, spat and finally summoned the conductor. When asked what seemed to be the trouble,the poor man replied, "Well Sir, I don't rightly know,but I think my gall is busted!"

As I read the offerings of some writers today, I amfearful that their "gall is busted." I do not know allthe reasons which cause roots of bitterness to springup within men, but the evidence of their presence is ill-concealed. While bitterness manifests itself among politicians, in the business world and often in the family circle, it is certainly reprehensible when foundamong brethren in the Lord. Many congregations havebeen destroyed, or badly weakened, because of old bitternesses which have defiled many. In various parts of the nation there are ruptures between congregations which could be healed were it not forsome root of bitterness.

Preachers Vulnerable

The cause of Christ has been badly damaged at

times by those of us who"would be teachers of thelaw." We are experts at admonishing the rest of thebrethren to "let all bitterness be put away fromamong you" (Eph. 4:31), while we are eaten alivewith some root of bitterness. We have seen estrangements between preachers over misunderstandings in business dealings. Pride gets inthe way (and we preachers have more than our shareof that), stubbornness becomes an accessory to thefact and just as soon as a suitable occasion arises,the water is poisoned in an effort to curtail or destroythe influence of the object of our bitterness.

There is too much journalistic bitterness in evidence these days. We do not presume to tell othereditors or writers what to write about. They will hearfrom us if we think they are not teaching the truth.Nor do we intend to be bossed, bullied or badgeredinto saying something just because someone else hasdecided that unless we react as he has, then we havelost all conviction of truth. When we do find it necessary to differ with what some other paper has tosay, then all will know just exactly where we stand and what we mean. We pray daily for the wisdom tostand up for the truth of God's word firmly and without apology to anyone, yet with due restraint. Even Michael the archangel, when contending withthe devil about the body of Moses "durst not bringagainst him a railing accusation, but said, The Lord rebuke thee" (Jude 9). Because a brother reviews what we have said does not mean that we have to "take his head off (nor must He decapitate us) in order to respond. There are some attacks which deserve no response. If some wish to dip their pens ingall and publish their bitterness for anyone who hasthe taste to read it, then that is their own business.We think we owe better than that to our readers.

We have seen some preachers grow sour because they thought some congregation mistreated them, orsome brother in business did not do to suit them, ortheir children were not accorded the honors theythought they should have received. This makes themextremely sensitive, often leads to a martyr complex,and creates havoc among brethren who are puzzled asto what in the world is going on.

There is no place for compromise of truth on anyfront. But there is a place for responsible and honorable controversy. There is likewise a place forthe "fruit of the Spirit" to grow in each of us. That fruit is "love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law" (Gal. 5:22-23). "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: andbe ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Eph. 4:31-32).

It would be a great day in the kingdom if we could

dig up every root of bitterness and patch all the

"busted galls."

BRINSMEAD NO LONGER AN ADVENTIST

We're including in this month's column a letter that was sent to R. L. Kilpatrick, editor of The Ensign Fair. This is in response to his July, 1978 editorial, in which he castigated us for some of the things we said of Present Truth magazine. We gladly receive the correction so far as Robert Brinsmead's affiliation with the Seventh-Day Adventists, and we apologize for that error. This letter was dated July 11,1978.

Dear Bro. Kilpatrick:

Connie Adams, the editor of Searching The Scriptures, has called my attention to your editorial in Ensign Fair, July, 1978, and has asked that I correct what needs correcting on this matter. You have pointed out that Robert D. Brinsmead is not a Seventh-Day Adventist as we reported in Searching The Scriptures, May, 1978. As Brinsmead himself said inPresent Truth, the very same month (May, 1978), he is a former member of that denomination. We shall be happy to make that correction.

There are a few other matters in your editorial thatdemand attention. You wrote:"It is possible that the writer could have been misled by a report in the March issue of Eternity magazine..." May I say that suchis very perceptive on your part. Especially since I specifically wrote: "It wasn't until a few weeks ago that I learned that he is a Seventh-Day Adventist. In the March, 1978 issue of Eternity, the Executive Editor, Stephen Board wrote..." and I went on to quote thevery words that you quoted in your editorial rebuke.

You then said, "The whole ungodly plot of course is to discredit the magazine by prejudicing its readers against the editor, even if it means being dishonest." Isthe evangelical magazine, Eternity, in on this "ungodly plot", Bro. Kilpatrick? It was the source of this unfortunate bit of misinformation. Why did you not railagainst that publication?

While we are glad to correct any such error that ispointed out, this in no way detracts from the articles which have been published, or which are yet to be published in our review of Present Truth. Whether Brinsmead is a present member or a former member ofthe Seventh-Day Adventist Church, the Adventist influence can be easily ascertained in many of the articles he writes or chooses to publish. I believe thatsuch was abundantly demonstrated in the second ofmy series (June, 1978).

Finally, I don't know what basis you have for your very caustic remark regarding the editor of Searching The Scriptures. I feel however, that truth would come nearer prevailing in these disputes, if men on allsides would be gentlemen, and quit judging themotives of those who disagree with them. You wrote:"...and since the editor of Searching The Scriptures is not noted for his willingness to correcthis mistakes, we must correct it here".

Having known Bro. Adams for a number of years, I'm surprised that such as accusation would be brought against him. I didn't realize that his integrity was under review. Could it be that "his mistakes" which he has been unwilling to correct, arematters of truth and principle to him? Could it bethat while I was guilty of passing on some infactualinformation, you, Bro. R. L. Kilpatrick, are guilty of a greater wrong? That of unfairly judging the motives of a brother in Christ!

Sincerely.

/s/ Ken Green

HOW TO TREAT A YOUTH PASTOR

For years, brethren have been fond of discussingthe N. T. qualifications of elders (I Tim. 3, Titus 1)with the young Mormon "elders" who knock on their doors. It has gotten to the place that when you say,"Are you the husband of one wife?" or "How is yourwife getting along?" some of them know immediately that you are "church of Christ" (as they express it).

The Baptist Church and other denominations havenot done a bit better so far as their use of scripturallanguage. In the New Testament, the word "pastors"meaning shepherds, is but another description of theappointed elders whose work it is to oversee, tend,and feed the flock of God which is among them. Touse the word to describe all preachers is a gross perversion.

Yet, I have before me a mimeographedadvertisement which not only uses the "pastor" in thistraditional, denominational, unscriptural sense, but specifically refers to the "youth pastor." It even reveals how a "youth pastor" should be treated.(This is good, since the Bible does not disclose suchpertinent information.)

The ad reads: "Attention! All Teenagers! Be sureto be at the Landmark Baptist Church...Mooresville,Indiana, Feb. 5 at 10:00 a.m. (that was on a Sunday,

K. G. ) Come see Youth Pastor Danny Dodd get tar(sic) and feathered and guest speaker Bro. RodgerMullins hit with creme pies if we reach our goal of 65teens. Come help us!!

In a way, I hope they reached their goal.--------------o ----------------------

DON'T LISTEN TOHER, SHE'S AMETHODIST

A couple of news items have come to us via The Shively Messenger, Louisville, KY, edited by Bro. David Lanius. They concern the widely publicizedresurrection attempt that was made by the Missouripreacher to raise his mother form the dead.

After the death of Gladys Rogers, 80, her evangelist son, Daniel Aaron Rogers had her bodypacked in dry ice and then placed in a freezer. Then for several weeks he tried to raise her from the dead. At one point, J. T. Williams of Pea Ridge, AR, whowas recruited by Rogers to help, emerged from thetiny room, and said, "We have tried everything Jesustold us to do, and we don't know what is wrong. Shehas not risen from the dead."

Finally, an AP release dated March 30, reportedthat the body was buried in an oversized casket because she was frozen in a sitting position. Meanwhile, J. T. Williams, the assistant, was bragging to reporters about how he raised a woman from the dead about five years ago.

"As he spoke, his wife walked by and told the cluster of reporters: 'You print his name or one word he says, and I'm going to sue you.'

"Williams appeared embarrassed. 'She's a Methodist,' he said."

One is made to wonder if these folks ever read the Bible. When Lazarus was raised up from the dead,his body had started decaying (John 11:39). Why should it be thought necessary to deep freezesomeone if the Lord is expected to raise her up?

But, of course, such miracles were never intended to be characteristic of the entire Christian era. Rather, they were given to confirm the revealed wordof God (Mark 16:20; Heb. 2:2-4).

In some instances, it may be a sin not to contribute. When we fail to give of our time, energy,influence, or other resources to a good cause, we sin (Jas. 4:17). I speak of spiritual things, and the Scriptures will furnish us completely "unto everygood work" (2 Tim. 3:16-17). Several parables of ourLord emphasize this failure to do what is right. But let us think for a moment about contributing to thosethings which are not good. I am not referring only tothe giving of our material resources. In fact, I intendto show how we might be guilty of contributing tothat which is sinful by the wrong use of our influence.

Some Examples

Both Old and New Testaments are filled with examples of those who contributed in some way to asinful doctrine or practice. One way for us to lend ourinfluence to a thing is by just keeping quiet. Considerthe case of the watchman not sounding the trumpet(Ezek. 33). Also, it is possible to give consent unto athing by just "holding your peace" (Num. 30). While some may not recognize, or accept the seriousness ofthis matter of just saying nothing, I believe all will

admit that we can contribute to a cause actively, by

word or by deed.

We heard of those who contribute to the delinquency of a minor, or otherwise aid and abet anunlawful act. There are serious consequences involvedwhen we thus violate civil statues, and some thinkthat the law is not strict enough in dealing with thosewho lend their influence to certain criminal acts. While we may not commit the actual crime, we maybe an accessory before, during, or after the fact.

There is a film which is shown in classes on Occupational Safety which illustrates this "contributing" angle. This woman driver approaches the entrance ramp to a busy freeway, and alternately stops, hesitates, speeds up, then finally gets into the stream of traffic without hitting anything or being hit. But, you ought to see the chain-reaction series of events she leaves behind! While tires are screeching, horns blowing, and grilles and rear bumpers of different automobiles aregrinding together, this little woman who initiated thewhole mess drives down the freeway probably thinkingshe is the safest driver of them all.

The Application

I will attempt to show how this principle sometimes affects the Lord's church today. It mayinvolve something we do, or something we contributeto while it is being done by others. We see thingscreeping into the body of Christ which ought not bethere, but we deceive ourselves into thinking that ifwe just keep quiet, these things will "creep" backout after a little while. We may even be strongenough in the faith, and knowledgeable enough notto allow these things to shake our faith. Maybe thosewho introduced such things did not intend for themto "get out of hand." But, another generation arises,picks up the idea and carries it further, or chooses tointroduce some ideas of their own. Verily, "thosewho do such things shall not inherit the kingdom ofGod" except they repent, but do not let him thatcontributed to the delinquency of God's people thinkthat he shall escape either.

Paul said, "Let him that is taught in the word communicate unto him that teacheth in all goodthings" (Gal. 6:6). There are several ways to carryout this command, and one of them is to giveencouragement to those who teach the truth. But,I fear that sometimes we lend more encouragement tothose who teach false doctrine than we do to those who teach the truth. Maybe we have good intentions, but still may be helping someone to "steal some pants to get baptized in."

Sometimes a brother becomes dissatisfied with what he considered to be a formal, "legalistic"attitude in the work and worship of the church. Itmay be that he does not stop to consider the possibility that he is the one who needs to exercise self-discipline, and change his attitude. So, he makes excursions into the borders of Gentilesectarianism and brings back his remedies, trying to describe them half in the language of Ashdod, and half in the language of Spiritual Israel(Neh. 13:23, 24). While he may say some good things, and while there may be some brethren who need to assess their motives

and attitudes, this self-appointed medicine man withhis cure-all concoctions needs to consider the effect his "cures" may have on the patient. He may causemore harm than good. And, he may be unwittinglycontributing to a cause which is designed to subvertthe Lord's people. Peter warns: "While they promisethem liberty, they themselves are the servants of corruption: for of whom a man is overcome, of thesame is he brought into bondage" (2 Pet. 2:19).

There are others who are afraid to question orexpose false teaching, lest they hurt the influence andreputation of one who has "promise" as a servant ofthe Lord. What about those who take up the cry ofthis deluded Paul Revere, and decide to carry hisdoctrines and applications even further? Does not ourlove for the church, and even for the soul of thedisillusioned teacher of false ideas, compel us toprotect the one and convert the other? (2 Cor. 11:2,Jas. 5:19, 20). Even if we cannot stop a spiritualcrime from being perpetrated, let us be certain thatwe do not contribute to it in any way. The Lord will require it at our hands.

The New Testament: Book by Book

Brother Roy E. Cogdill, a preacher of over fifty years, has been teaching through the printing medium for the same amount of time. Such works as The New Testament Church, Walking by Faith, The Cogdill-Woods Debate and articles in various gospel papers have been influential in the study of New Testament themes.

Now Brother Cogdill, in The New Testament Book by Book, has prepared an introduction and outline to the books of the New Testament. This book covers such areas of study for each book as: Author, Time of Writing, To Whom the Book is Addressed, Purpose of Writing, andMain Themes Discussed in each Book. Included with each study are questions designed to bring out especially important parts of the study.

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THE GRACE—FELLOWSHIP ISSUE — No. 4

LAW AND GRACE

This lesson brings us to the very heart of the Grace—fellowship Issue. Usually a lesson on Law andGrace is presented with a view to reviewing and exposing Calvinism. This is true because Calvinism affirms that there are no works to be performed, nocommands to be obeyed, no law to be observed. In Order for the Soul to be Saved; that salvation iswholly a matter of grace—that even faith is a gift ofthe Spirit. It argues further that if salvation is bygrace, then it is not by law, and if it is by law, thenit is not by grace for the two are incompatible. Textsrelied upon as proof(7) are: Rom. 3:20,28; 4:4; 11:6;Gal. 2:16; 3:11.

The New Unity Movement (NUM) is shot throughwith Calvinism, and for that reason we must re-examine the "Law and Grace" issue. Fairness, however, demands that we acknowledge that the NUM does not accept Calvinism in toto, but with some reservation and qualification. The primarydifference is in making application to the saint and not to the alien. However, from what some are saying, they are well on the road to making the latterapplication—Carl Ketcherside already has, in good measure, and others will. Consistency demands it!

Misconception

The NUM misunderstands the law passages of thethe Bible. Their concept of the law, conditions, and works of the New Testament is in error. They seeevery effort of man as a work of human merit (if it beregarded as essential to salvation). They see no alternative but to choose between a system of meritorious law and a system of faith (which faithdoes not involve specific essential acts, but rather anexpression of one's faith and desire to please God). This faith is really in Christ's perfect doing anddying, which perfect doing (righteousness) is imputed to us vicariously (See A JOURNEY TOWARD JESUS, Co-authored by Bruce Edwards and EdwardFudge, pp. 7,9,15,17).

Law Passages

In Rom. 3:19-23 Paul affirms the guilt of the wholeworld—Jews and Gentiles alike (Cf. Chps. 1 and 2).It is in view of this guilt (Notice the word "therefore") that Paul says "Therefore by the deedsof the law there shall no flesh be justified in hissight" (v. 20). There is an ellipsis here, namely, theword "alone." Paul means by "deeds of the Law" (alone) there shall be no justification. Reason, the context, and the harmony of the Bible demand it!Once the individual becomes guilty, no amount of "deeds of law" (alone) can remove that guilt. Something else is necessary! Verses 21 and 22 identify that something else: "Even the righteousnessof God (How men are made righteous or justified. Cf.Rom. 10:1-3). This "righteousness of God" refers notto the attributes of God, for Paul says it is "nowmanifested." His attributes had been manifested in the past, but how men are made righteous had not.Although, it had been "witnessed by the law and theprophets" —foreseen and foretold in the past—it had not become a reality.

This "righteousness of God" (justification) "is byfaith (objective) of Jesus Christ unto all and upon allthem that believe (subjective) for there is no dif ference" (v. 22; Cf. Gal. 2:16). The expression "faithof Jesus Christ" identifies a system of justificationwhich is not by "law" (alone), but by law plus—lawplus grace—which grace is seen in the nature of the law (one of faith—not of meritorious works) and inthe atonement of Christ. Hence, this system of justification "now . . . manifested" is by an obedient faith (Rom. 1:5; 16:25; 6:17,18). If this "righteousness" were by "law" (alone), there could beno forgiveness (Rom. 3:20) and perfect obedience would be necessary (Rom. 10:5; Gal. 3:10). If justification were by "law" (alone), it would be ofdebt and, therefore, void of the grace of God (Rom.4:4; 11:6). Nevertheless, this "righteousness" (justification) is by law—"the law of faith." Two systems are under consideration here, and the two areclearly contrasted in verse 27: "Where is boasting then? It is excluded. By what law? Of works? Nay: but by the law of faith." (The difference between the two systems from the view point of works will be covered more thoroughly in the nextarticle—FAITH AND WORKS). In the light of the above, other Law passages of the New Testament become clear.

Harmony of Law and Grace

The word "grace" simply means "unmerited favor." Grace, therefore, identifies what God doesfor man that needs to be done, and which man cannotdo for himself. "Faith" identifies what man does in obedience to God. This involves submission to God's law of faith. Hence, "by grace . . . through faith" man is saved (Eph. 2:8,9). Therefore, there is no conflict in the system of salvation by grace throughGod's law of faith. The conflict exists in a system ofsalvation by law alone (meritorious works) and grace(Rom. 4:4; 11:6).

The Scriptures teach that the grace that saves is received through obedience to law: "For the grace ofGod that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lust, we should live soberly, righteously, andgodly, in this present world" (Titus 2:11,12). Notice, the grace that saves has appeared to all through teaching. If obedience to "teaching" is non-essentialthen universal salvation follows as a consequence.This makes the grace that saves come to one throughthe law of faith (obedience to "teaching").

Again, Paul said, "the life which I now live in theflesh I live by the faith of the Son of God, who lovedme, and gave himself for me" (Gal. 2:20). If Paul's spiritual life was "by the faith," it was not without in. Therefore, Paul's salvation depended upon an obedient faith—submission to "the law of faith."

Paul commended the Ephesian elders to "the word

of his grace" (Acts 20:32) which word is the "law of

liberty" (Jas. 1:25). God's grace, therefore, is

received through doing his word—by submitting to

His "law of liberty"—even His "law of faith" (Rom.

3:27).

"And now, brethren, I commend you to God,

and to the word of his grace, which is able to

build you up, and to give you an inheritance

among all them which are sanctified" (Acts

20:32).

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By Earl Irvin West

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Much emphasis is given throughout the Scriptureconcerning the necessity of doing the Lord's will. Jesus asked, "And why call ye me, Lord, Lord, and do not the things which I say?" (Lk. 6:46). The importance of obeying God's will in order to be savedis stressed by our Savior in Matthew 7:21: "Not every one that saith unto me, Lord, Lord, shall enterinto the kingdom of heaven; but he that doeth thewill of my Father which is in heaven." And may we allhave the attitude of David regarding the Lord's will:

"I delight to do thy will, O my God: yea, thy law iswithin my heart" (Psa. 40:8). There is so much that could be said about being obedient to God's commands, but in this article we shall focus our attention on various motives involved in doing Hiswill. No doubt, there are many who are prompted outof wrong, impure and selfish reasons for obeyingportions of the Lord's teaching. Therefore, it is myfirm belief that we need more teaching on the scriptural motives for obeying the God of heaven.

Our Love For God

It is out of love for God that all acceptableobedience emanates and flows. And the reason for this love is that "We love him, BECAUSE HE FIRST LOVED US" (I Jn. 4:19). This principle is illustratedby the love a child has for his parents. The child's loveis a response to the love shown to him by his parents.It has been said that "the love that descends is always greater than the love that ascends." Hence,God has demonstrated His great love, "in that while we were yet sinners, Christ died for us" (Rom. 5:8). We are motivated by such a wonderful manifestation of love to obey our Savior—JesusChrist (Jn. 14:15, 21, 23; Rom. 6:17; I Jn. 3:1; 5:11).

Our Hope of Reward

This is a basic and legitimate motivation. Life on this earth is filled with many problems and cares.But when we read in Revelation 21:1-7 about how God "shall wipe away every tear from their eyes; anddeath shall be no more; neither shall there be mourning, nor crying, nor pain any more; the firstthings are passed away"—it is understandable and proper that we work toward securing our home (reward) in heaven. Abraham, by faith, "looked for a city which hath foundations, whose builder and maker is God" (Heb. 11:10). By faith, Moses "had respect unto the recompense of the reward" (Heb.11:26). We ought to be faithfully working and serving God now so that we can spend eternity with Him inheaven. Paul said, "Set your affection on thingsabove, not on things on the earth" (Col. 3:2).

Our Fear of God

The importance of this motive is evidenced in thefollowing passages: "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: For this is the whole duty of man" (Eccl. 12:13). "The fear of the Lord is the beginning of knowledge: but fools despise wisdomand instruction" (Prov. 1:17). "Wherefore we receiving a kingdom which cannot be moved, let ushave grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire" (Heb. 12:28, 29). Thus, we ought tobe motivated to obey God because of the displeasureincurred when we fail to do so. "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power" (2 Thes. 1:8,9).

How Are These Three Motives Related?

There are three essential elements in order to kindle a fire. These are oxygen, fuel and heat. These makeup what is known as the "fire triangle." Remove one of these factors, and a fire is impossible—thisimaginary triangle collapses. Our love, hope and fear,likewise, make up sort of an imaginary spiritualtriangle. Remove one of these motivating factors, and the triangle breaks down. Thus, let us observe the relationship between these three: Love and fear without hope would be MISERY (I Cor. 15:16-19);love and hope without fear is IRREVERENCE; andhope and fear without love is SELFISHNESS (Matt.6:28-34).

Even after having obeyed the gospel of Christ, one should still be motivated by these three factors to be"faithful unto death." However, such is not alwaysthe case. There can be times when we seem to forgetthe great love that has been shown us. There are those who once had a burning love for Christ, butnow that love has become lukewarm, or has growncompletely cold. The Lord told the Laodiceans, "I know thy works, that thou art neither cold nor hot: Iwould thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spuethee out of my mouth" (Rev. 3:15,16). Some have obeyed the gospel, but are no longer desiring andlonging for the reward in heaven that can be theirs—if they repent and become faithful. They are ignoring "the nope set before us" (Heb. 6:18). Theyhave cut themselves loose from the hope of heavenwhich is an "anchor of the soul, both sure and stedfast" (Heb. 6:19). Others no longer fear God and fail to give heed to such passages as Hebrews 10:30,31: "For we know him that said, Vengeance belongeth unto me, I will recompense. And again,The Lord shall judge his people. It is a fearful thingto fall into the hands of the living God. "

Conclusion

Our hearts should always be kept in such condition (Lk. 8:15) that the Lord remains first, foremost, above and before all. "But seek ye first the kingdomof God, and his righteousness; and all these thingsshall be added unto you" (Matt. 6:33). When this truly characterizes us, we have "the promise that hehath promised us, even eternal life" (I Jn. 2:25).Have you been scripturally motivated to obey thegospel of Christ and remain faithful unto Him?

THE ADAMS—INMAN DEBATE

Background. Middlebourne, West Virginia, the county seat of Tyler County was the scene of a religious debate May 29, 30 and June 1, 2, 1978.Perhaps to some the report of another debate on thesponsoring-church and benevolent institution issuesmay seem dry, humdrum and routine. But to those ofus who were privileged to attend, the Adams-Inmandebate can never be classified with the ordinary. In many ways it was extraordinary.

The Church at Middlebourne is ably overseen by four fine elders. Brethren Paul Fletcher, Ralph Koontz, Blake Wells and Keith Yoho are to be commended for their willingness to have such a discussion and for the orderly arrangement of themany details involved in such an undertaking. Theyare ably assisted in the work by a fine young evangelist, Ronnie Milliner, and his good wife, Annice. It is a good solid congregation of perhaps

150. The town itself has a population of about 1000.It is nestled in the beautiful hills which characterize that area about 10 miles east of the Ohio River near New Martinsville and the much traveled W. VA highway 2.

Geographically this area is considered as the northern Ohio Valley. The area is literally covered with many congregations of the Lord's people.Meeting houses are in the towns, up the hollows, andalong the ridges. The people are humble, God-fearing,working folks who make their living in the manyindustries along the river or in the coal mines or gasand oil fields which honeycomb the area.

There is tranquillity here and a spirit of independence and self-reliance not typical of many areas. Many of the restoration preachers have traveled through these hills including Alexander Campbell. They laid the foundation of truth upon which many through the years have built structuresof gold, silver, and precious stones while others haveused as their building materials wood, hay and stubble. It is the presence of the latter material inincreasing abundance that makes it necessary forGod's people to take time out and come together in

honorable discussion to see what the Lord hath said. And so they did, at Middlebourne, W. VA in the meeting house of the faithful saints. Crowds rangedfrom 250-400 people coming from far and near andbeing both pro and con relative to the matters underdiscussion.

The Disputants.

Brother Clifton Inman of Parkersburg, W. Va. affirmed the scripturally of the sponsoring-church arrangement in evangelism such as the nation-wideradio and TV program, Herald of Truth, or suchsmaller arrangements operating on the same principleas seen in the Clarksburg, W. Va. cooperative radioprogram. Brother Inman also affirmed the right ofchurches to make contribution from their treasuries to institutional homes for the care of orphaned children. Brother Bob Kessinger, also of Parkersburg, W. Va. served as moderator for brotherInman.

Brother Connie W. Adams of Brooks, Ky. was secured by elders of the Middlebourne church to denythe propositions affirmed by brother Inman. Brother J. Wiley Adams of Warner Robins, Ga. served as moderator assisted by brother WilsonAdams of Orlando, Fla.

The disputants were outstanding in their conductthroughout the entire discussion. Both recognizedeach other as brethren. Cordiality, a friendly spirit,and good humor served not only to put the debatersat ease but the audience as well. Both men pressedtheir points with fervor as was proper. Not in attendance at the debate were bitterness, rancor andcharacter attacks. We were all glad these could notattend.

The Propositions. Brother Inman was under obligation to show by either general or specificauthority from the scriptures the right of churches tooperate by the sponsoring-church arrangement.Brother Adams repeatedly called for the scripture butit was never cited by brother Inman. Instead hemade frequent and continued appeal to Romans4:15, "...for where no law is, there is not transgression." He then offered expediency as thebasis of authority and brother Adams pressed with ICor. 6:12 which indicates that expediencies must firstbe lawful. Since brother Inman said there was no law governing this, then the matter could not be in therealm of expediency.

Regarding the second proposition brother Inman affirmed the scripturalness of churches, to make contributions from their treasuries to child-care institutions such as Potter Orphan Home, etc. Againhe failed to produce the scripture and again he usedthe "TO law, no transgression" argument. He also equated individual action with church action and made the making of contributions to an institutionequal with buying services. An effort was made toavoid the issue by diverting attention to who has thelegal right to custody of an orphaned child. To addto his inconsistency brother Inman maintained that the whole matter of child-care was a question of HOWit was to be done. Bro. Adams insisted the real issue was not HOW but WHO should do it.

The Reaction. In days gone by in this area therehad arisen much skepticism relative to religious

debates. Due to some unfortunate discussions in which the disputants and the audience did not conduct themselves properly, there were serious doubts in the minds of many about the value of suchdiscussions. The Middlebourne debate vindicated the cause of proper debates in this area. This was a significant achievement. The conduct of the speakerswas such that brethren pro and con were heard to saythings of a favorable nature.

Looking around the audience one was impressedwith the looks of genuine concern and interest. Noone reflected hate or ill will on their countenance as far as could be noticed. There were no demonstrations nor outbursts of any kind. Brethren of differing viewsstayed around and visited in quiet groups on the yardeach night after the debate. Brethren acted like they were really glad to see each other even though disagreed.

And such was the tone of the Adams-Inman debate from the opening remarks by brother Ronnie Millinerto the moving closing prayer by brother Paul Casebolt. May such discussions continue everywherein the interest of unity based upon the truth of God'sWord.

DOES FAITH PLUS NOTHING SAVE?

The question "at what point in one's obedience to the Word of God is he saved" is ever with us. The truth is still plagued by those who give "expert help"in denying the plain teachings of the Bible. Here inLong Beach, we submit an article each week to thelocal newspaper that goes into over 200,000 homes. We receive a great deal of comment on the article,and when we have articles on the plan of salvation,we always receive letters from people ridiculing theidea that baptism has anything to do with salvation.One of our readers wrote, "We are saved by grace through faith plus NOTHING." However, in the nextparagraph of his letter he said, "All one must do inorder to be saved is turn from his sins and confess his faith in Christ." How about that?

The above mentioned incident could be multipliedtime and time again. This is the contradictory position that the "nothing but faith" advocates getthemselves involved in. This all came about because I had had an article showing that to deny that onemust be baptized in order to be saved denies every passage in the New Testament on baptism and actually meant a changing of God's word. For example, Jesus said, "He that believeth and is baptized shall be saved..." (Mark 16:16). But todeny that baptism has anything to do with one's salvation, the passage

would have to read "He that believeth and is saved can be baptized if he wants to," but as you can seethe latter statement contradicts Christ's statement.

And, of course this could be done with every passagein the New Testament that mentions baptism (cf.Acts 2:38; Acts 22:16; 1 Peter 3:21, et. al.).

But now, back to the point in the first paragraph.Why is it that people cannot see that there is no oneverse of Scripture that teaches everything that theLord has instructed us to do in becoming a Christian.You would think by the way people talk, that I denythat faith is necessary for one's salvation. Nothing could be further from the truth. To deny that onemust have faith to be saved is to deny plain passagesof Scripture. "But without faith it is impossible toplease him: for he that cometh to God must believethat he is, and that he is a rewarder of them that diligently seek him" (Heb. 11:6). I accept everypassage that says that faith saves. But where is thepassage that says "faith plus nothing"? That isthe passage that I have not been able to find. Peoplemake the above statement, faith plus nothing, but aswe pointed out from what our reader said, he does notactually believe it. For as he so quickly pointed out, onemust turn from his sins (repent) and confess the name ofJesus accepting him as Lord and Christ. But no single passage of Scriptures states faith, repentance, andconfession. How would one know that these things werenecessary? By reading all God has said on the subject of salvation, remission of sins. Let me give you someexamples.

In John 3:16 we read, "For God so loved the world, that he gave his only begotten Son that whosoever believeth in him should not perish, buthave everlasting life." Now read the passage carefullyagain. Where does it say anything about repentance?Where does it say anything about confessing withthe mouth that Jesus is Lord? Does that mean that repentance and confession are not necessary becausethis one passage does not mention these things?Certainly not! Why? Because there are other passagesthat teach that we must do these things for theyinvolve our salvation.

We know that we must repent because we read inActs 17:30, "And the times of this ignorance Godwinked at; but now commandeth all men every whereto repent:" That is how we know that we must repent. Not because John 3:16 says it, but becauseJohn 3:16 is not the only passage that instructs us asto what we need to do to be saved. We know that we must confess with our mouths that Jesus is Lord because we read it in Rom. 10:9-10, not because weread it in John 3:16.

Now, since none of the above passages mentionsbaptism, does that mean that baptism has no part insalvation? Certainly not! How can we know whetherany of the above mentioned things (faith, repentance,or confession) has anything to do with salvationunless we turn to the passages that discuss thatparticular point? We cannot? Then wouldn't the same thing be true regarding baptism? Wouldn't we haveto turn to the passages that discuss baptism andwhat is said concerning them? Certainly we would! In Acts 2:38 we read, "Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins..." Also, in IPet. 3:21, "The like figure whereunto even baptismdoth also now save us..." Now here are just a coupleof passages in the New Testament that discuss baptism. Now in all fairness, just be honest withyourselves in answering the following question. Dothe passages that mention baptism connect it in ay

way with salvation? You know that they do. Thenhow can we be pleasing to God and not accept histeaching on baptism any more than we can be pleasing to him and not accept His teaching on repentance? I do not believe we can. Except for thefact that your preacher may tell you baptism is notnecessary to salvation, on what Scriptural basis do you think his statement is true?

So, my friends, the statement that "faith plus nothing saves" is not true, and as we have shown,not even those who make the statement actuallybelieve it. Instead, they want to include repentanceand confession. Then why not include all the Lordsaid on the subject? "He that believeth and is baptized shall be saved..." In our next article, DoesWater Save?

THE WORK IN ARGENTINA

This is a summary of information from Bro. CarlosCapelli, Casila 12, 1635 Pte. Derqui, Buenos Aires,Argentina.

Argentina is a large, underdeveloped nation with apopulation 80% of European descent. The work began in 1955. Bro. Capelli was converted in 1962.After a year in the army, he began to preach inDerqui, a town about 50 km north of the Capital. Ina meeting in Chili, he met Maria Celeste. They weremarried in 1968 and now have two daughters. Hisstrong doctrinal convictions forced him to oppose all error. He had a number of debates with denominationalists. These helped spread the gospel where are our liberal brethren who claim "debates do more harm than good"?—whl). Some brethren who have assisted in Argentina are: Philip R. Morgan, Mack Kercheville, Bill Reeves, Wayne Partain,Arthur Cantu, Ruben C. Amador, Jose Soto, andGlenn Rogers. There are also now five faithful churches in Chili through Carlos' and others' efforts.

When the College Church in Abilene, Texas, sentthree liberal families to Argentina in 1972, two of the three congregations in Capelli's area gave them full fellowship. This isolated him, severely reducing hisopportunities, for a time. He was personallyattacked. In spite of this, he has repeatedly called forstudy and debate, but has had no takers.

In March 1975, Carlos was in the US. He came to acquaint US brethren with the work in his nation.His primary purpose was to appeal to churches andindividual Christians here to become interested in and assist the work in Argentina. He also held severalgospel meetings with churches having Spanish-speaking members.

The work in Argentina is slowly growing, both numerically and spiritually. Problems exist. Among them: lack of workers, indifference and unbelief among the people, and years of nearly zero growth.Liberalism gained ground. Liberal brethren use denominational tactics to entice. For example, theyshow Billy Graham movies and use choirs to appeal to the worldly. There is reduced emphasis on preaching the pure gospel.

In Jose Paz where Bro. Capelli is, there were fourbaptisms recently. Other Bible studies continue. He writes weekly religious articles for the local newspaper. A capable young brother in the congregation there is now preaching on the radio.Carlos believes this is doing much good, getting God's Word into homes saints do not have access to. He hopes to develop home Bible studies from this.His work carries him to a number of other places.Through his efforts, four have obeyed the gospel inDerqui, where he formerly worked. Bro. Capelli may leave Jose C. Paz to start a new work; he recommends Bro. Rodolfo Murias to replace him.This man will need outside support.

2 CORINTHIANS 8:14 AND "EQUALITY"This is from a regular quarterly article I write forpublication among brethren in the Philippine Islands.

2 Cor 8:14 reads: "but by an EQUALITY, thatnow at this time, your abundance may be a supplyfor their want, that their abundance also may be asupply for your want; that there may be an EQUALITY." On this, J. W. McGarvey wrote: "The apostle did not take money from the Corinthians for the purpose of impoverishing themand enriching the church at Jerusalem; his idea wasthat the abundance enjoyed by the Corinthians mightbe withdrawn from their side of the scales and placedin the Jerusalem side, so that the scales mightbalance—not a literal balancing, but such a one aswould insure that THOSE AT JERUSALEM WOULD NOT SUFFER BECAUSE OF THEIR POVERTY (emp mine—whl)

I cite this because of some requests I get. One wanted me to find money to buy him a boat toreplace the one he lost, so he could get back into thefishing business. In a couple of cases, the clear implication was, that providing was my DUTY(orthat I had to find another to do so). Failing, I failedas a Christian.

This is a gross misunderstanding of Paul's teaching. The N. T. pattern was always, first, the individual did what he could for his own responsibility (1 Tim 5:08); second, the local church did what it could for its own needy (Acts4:34,35); and finally, outside help was given (1 Cor16:01,02). Some in the Philippines today jump directly to the third step. Occasionally appeals aremade even when no Scriptural need exists.

American brethren are interested in and want to help in time of valid need. But we are becoming weary of appeals for "garden variety" emergencieswhich do not meet the standard of 2 Cor 8:14, andespecially when it seems the first two steps have notbeen taken.

---------------o -------------------

MORE AND MORE

Most Filipino preachers supported by US churchesand individuals have a proper balance toward this support. Some, however, do not. Recentlyreceived a letter concerning two incidents where theFilipino preachers, in their monthly reports,constantly asked for more and more money. No onethought they were dishonest. But their supporterswere becoming weary. Sometimes requests amountedto virtual demands, and were totally unrealistic. If I asked the brethren where I preach for more and more,"because I need to travel and preach in as many places as possible," or "If I had a PA system (substitute your favorite desire; tape recorder, vehicle, etc), I could do so much more," they would probably tell me to go:—someplace else, and permanently! Let's be realistic: how many of these "extras" did Paul have (Phil. 2:25, ". . . but yourmessenger, and he that ministered to my NEEDS(eph mine—whl).")?

In the mid-1960's when I was stationed in the Philippines, a local merchant raised the price of anitem to an American buyer. The American asked why. The surprised merchant replied: "Why not? What difference does this small amount mean to you?All you Americans are rich." He saw nothing wrong in getting some of these "riches". Brethren, this is a bad misconception. I know so few rich American saints I can count them all on the fingers of my lefthand, and still have some to spare. In contrast, Iknow one American preacher and his wife, living ontheir small Social Security income, who sacrifice to beable to send $35.00 per month to a Filipino preacher.I know another and his wife, both over 72, who supplement their Social Security by selling chickensand eggs. They undertook the full support of a Filipino preacher, until they grew wearied of his requests for "more and more". Finally, they soughtanother, who would be grateful for what they couldgive.

This "more and more" attitude is limited to a few. But the effects reach others. Knowledge of the "wearing" gets around in the US. It carries the "wearier's" name on it, too.

During the twelve years I have been associatedwith the work in the Philippines, there were three instances of misuse of benevolence. One, the preacher appealed for help when no need existed, thenspent the money on himself. There were two other situations where jealous men accused those of distributing benevolence of unfairness, because thesewould not give them all they demanded.

Considering the number of churches, preachers,brethren, the amount of work being done, and thatby far the majority of Filipino preachers and members have shown themselves to be completely honest, these instances are exceedingly few. But coupled with several situations of abuse of support, they have created a bad effect here in the US. Somehere begun to doubt the motives and integrity ofALL FILIPINO PREACHERS. . . the being "tarredby the same brush" effect. The final result, un checked and uncorrected, can only be that if the time comes when massive benevolence is again needed,because of the suspicion, it will be difficult or impossible to raise it. Then our beloved brethren in thePhilippines will suffer privation and want, un necessarily, because of the greed of a few. Think onthese things, and the consequences, when you aretempted. _____________________________________

Majority vote in the church of Christ is a corruption of the divine governmental pattern foundin the New Testament. Those of us who have opposedchurch support of human institutions over the past quarter of a century have charged those who advocate such with corrupting the work of the church, and those who use instrumental music in worship with corrupting the worship of the church.Is it not just as bad to corrupt the government of thechurch as to is to corrupt the work or worship?

Deciding matters by majority vote has become all too commonplace in churches of Christ. Although norationalization can justify sin, there are two reasonsoften given in support of majority vote: (1) We live in ademocracy where the will of the majority prevails through periodic elections in matters of civil rights,economics, education, etc. (although there are someof us who think it is more a bureaucracy than ademocracy these days), and the natural inclination is to carry this practice over into the work of the church. (2) Regrettably, some elders have been dictatorial and arbitrary in ruling the church with resultant rebellion against eldership rule. Although local churches which have no elders must conduct their business in some orderly way, the common male-member business meeting is a poor substitute for godly eldership. If improperly conducted they are apotential bombshell in a church and the wackynotions that can come out of them are well-known to any brother of experience. When majority vote is added to this arrangement the Baptist denominationalgovernment is duplicated and anything can happen,and often does.

The Church Is A Kingdom: Not A Democracy(Daniel2:44; Mark9:1)

Jesus Christ is king (Daniel 7:13, 14; 1

Corinthians 15:24, 25). He occupies David's throne

in heaven (Luke 1:32; Acts 2:29, 30; Psalm 89:35-37;

Ephesians 1:20-23), for David's throne is God's

throne (1 Chronicles 29:23; Revelation 3:21; Hebrews

10:12,13). A kingdom must have laws, and the law of

Christ must rule the church. He is not only the head

of the church (Colossians 1:18) thus completing the

body and giving it direction; but he is head over all

things to the church (Ephesians 1:23), in that all things

pertaining to the church are subject to his authority.

In the local church Christ has delegated certain

ruling authority to the eldership (Acts 20:28; 1 Peter 5:1-4), very much as Augustus Caesar delegatedruling authority to Herod, the son of Antipater, in B.C.40, when he made him king of Judaea. Herod made trips to Rome to find out Caesar's will on certain matters. In like manner, elders must find the will of Christ in his word, the Bible, and enforce it.Aside from this, the decisions made by elders pertainto matters of judgment.

What Majority Vote Does In The Church

Those who back off and look at this practice can see that:

(1) It requires parliamentary procedure; but, parliamentary procedure belongs to a democracy.Parliaments are law-making bodies and have no placein the Kingdom of God! To any who would cite theselection of Matthias as an example of voting, wewould reply that the Lord chose Matthias (Acts 1:24)and this was before the church was established; hence, can be no example in the church! (2) It establishes an adversary situation among brethren. This violates the unity of the Spirit (Ephesians 4:1-6), fosters strife (Philippians 2:2,3), causes division (1 Corinthians 1:10), makes single-mindedness impossible (Philippians 2:2), and breedspoliticking and partyism. Lowliness of mind and esteeming others better than self are replaced withstrife and vainglory and determination to win. A brother makes a proposition and disregards love ofthe brethren in his efforts to get it adopted. Any who oppose him are thought of as hard-headed ad versaries; not brethren! (3) It disregards the value of age and experience bygiving teen-age boys equal voting power with oldermen of experience and mature judgment. Solomon said the glory of the young man is his strength, buthe also said wisdom is better than strength (Proverbs20:29; Ecclesiastes 9:16). Novices are not qualified torule (1 Timothy 3:6), but a majority vote situation isa ready-made situation for some power-hungry brotherto come up with some wild notion and marshal forcesamong the untaught to get it adopted! (4) It causes division. This is the reason there are so many divisions in the Baptist churches. In a political election the majority rules and there is nothing the minority can do about it until the nextelection. Not so in the church! The dissatisfied minority can, like the little boy, "take their marblesand go home." They can take all who will go withthem and start another church.

What Of The Business Meeting?

Elders can conduct such without voting simply by

changing the question. Instead of asking who favors

a proposition; ask who is opposed. If no elders, the

Chairman can do the same. If objections are raised,

every effort should be made to satisfy them in love

and obtain unanimous agreement. If this cannot be

done—table the matter. The roof will not fall in! It is

a matter of judgment, anyhow, and these are not

important enough to divide the church over. Later, if

it can be brought up again and agreed upon, fine; if

not forget it and maintain peace and harmony.

109 Cedar Road

Perry, FL 32347

Half-truths and partial-truths become perniciousplatform planks whenever they are set forth as majorconcepts for unity, and mouthed continually. Theyare pernicious or destructive because they "pervertthe right ways of the Lord" (Acts 13:10).

"But there were false prophets also among the people, even as there shall be false teachers amongyou, who privily shall bring in damnable heresies,even denying the Lord that bought them, and bringupon themselves swift destruction. And many shallfollow their pernicious ways; by reason of whom theway of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you:. ."(2 Pet. 2:l-3a).

If a teacher expresses himself enough times on a particular matter, however erroneous his positionmay be, that position will be accepted by some of hisstudents in spite of the gross error. And when that position contains half-truths (and what error doesn't!)then even more will accept it. This is so because many are new converts, are immature, have little ability, do not study, could care less, are ignorant,are blind followers of the blind, and are either not able to detect or will not expose the wily error. Someone has observed that students usually take thegerm of error sown further than that expressed bythe teacher. This makes any pernicious platformplank doubly destructive (loaded) as it throws openthe door to the abyss of apostacy and hurls the generation following through the same. "For theysow the wind, and they reap the whirlwind" (Hosea 8:7).

Here are three pernicious platform planks. They areeither exact statements from or express sentiments of some in a movement among us. These faith-destructive cliches and concepts are being parroted either willingly or ignorantly by some preachers,certain elders, a group of writers and teachers—to theinfluencing of not a few brethren. We are of those that believe that their "mouths must be stoppedbecause they are upsetting whole families" (Titus 1:11).

"WE CANNOT BE CONSISTENT"—This half-truth becomes pernicious when it is made a chief concept of one's reasoning, dominates one's thinking and flows freely from one's mouth. It is a half-truth because, of course, none of us are 100% consistent allof the time. The statement is a partial-truth as it relates to many matters that are of no consequencewhatever. For instance, because of things like forgetfulness (we send a card to one sick sister but forget to do likewise for another), being late for worship (the clock stopped, etc.), helped sister Brown shovel off her drive way but did not get to help sisterGreen with the same, etc. Of course in such mattersone is not always consistent with one's objectives and intentions. But surely these things do not constitutesin nor are they comparable to the addition of humanconcepts in the work, worship and organization of the church (which is really why one mouths "We cannotbe consistent" in the first place!).

I maintain that we had better try with "as much asin (us) is" to be consistent and to be consistentlyconcerned about it whenever we are not. This is far better that confusing babes, excusing unlawfulpractices, upsetting conscientious Christians and over-simplifying serious situations with a smile and a parroted half-truth such as "We cannot be consistentin everything we do." Many of the so-called inconsistencies in many conservative congregations are merely incidental things (such as the generaltalking before and after the scheduled services. I heardone preacher from the pulpit ask the assembly togive him an answer on that if they could! It appears to me that one is rather simple that cannot discern between authorized practices and incidental matters that relate to or revolve around those authorized things. To make issue of such things is surely silly). But if there are any real things that churches of Christ are engaging in, which things areparallel to those things that we judge others for, wehad better stop them right now! (Mt. 7:1-5; Rom. 2:1, 21; 1 Cor. 1-5).

"NOT ONE IS PERFECT"—This platform plankpeddled by the ecumenicalists among us is perniciousbecause it is another misused partial-truth and because it perverts the truth to the gaining of converts ("mak(ing) merchandise of you. . ."). It is ahalf-truth since it tells some of the truth. No one is perfect because we are not God. Only God is perfectin the absolute sense of the word. He is perfectbecause He is God. He is infinite, therefore He isperfect in every way. But since we are finite, we, byreason of that, are limited. We cannot be perfect inthe absolute or inherent sense (are any Christiansperfect in knowledge?). Again, only God is "light". . .one hundred percent "light" (1 Jn. 1:5);man can only strive to "walk in the light" (1 Jn. 1:7 with Phil. 3:12-14; 2:12-15).

Still, we are commanded to "be ye perfect, even asyour Father which is in heaven is perfect" (Mt. 5:48).There are at least two ways of understanding thisverse: One—by realizing that the word perfect carriesthe idea of maturity. . .of being full-grown. Two—bybeing perfect in the matter that the context is discussing, namely, as God loved His enemies, we are to love ours. Too, by accepting, applying and appropriating all of God's blessings for us and conditions to us we can be "present(ed). . .perfectin Christ Jesus" (Col 1:8; Eph. 1:3; Heb. 7:25 with1 Jn. 2:1-1—we must use our advocate; Acts 8:22;Rom. 8:14; 1 Jn. 1:7-9, etc.). Remember it will onlybe the perfect man (the forgiven man) that will be inheaven.

But to mouth "You cannot be perfect" or "No one is perfect" to young men and women. . .to conscientious people who are very aware of their own

failings and weaknesses does not help them to trust in Jesus' power to save and sanctify. . . in the gospel's power to "mortify the flesh" and "overcome"sin and self but rather is to invite habitual sin, whichthe Bible forbids and offers no hope for (1 Jn. 5:18-19; 2:10; Mt. 12:32). Further, it not only opens the door a crack for imperfection but actually lendsencouragement to a wee bit of immorality, some falsepractices and a little doctrinal error! Any cliche thatpromises security-in-sin is obviously false. The grace-unity cultists among us are using, perhapsunknowingly, a very loaded and subtle statement inthe "No one is perfect" plank. And by their "good words and fair speeches deceive the hearts of the simple" (Rom. 16:18).

"UNITY IN DIVERSITY"—This is indeed a plank in the unity platform presented, pushed andpressed by Carl Ketcherside, Leroy Garrett and others. It is pernicious, perverse but oh so popular!

It is another half-truth and therefore an easy horseto ride. It is filled with partial-truth and as such isgladly received by the gullible, and unsuspecting andthe novices. It is a philosophical equivocation and assuch appeals to the gnostics, the love-to-have "theirears tickled" members and the Athenian-like peoplethat "spend their time in nothing other than tellingor hearing something new" (2 Tim. 4:3; Acts 17:21).It is the "in" thing and the "now" idea. It seems tobe the answer-all for a divided body. . . .aready-answer for a war-tired army.

There is an element of truth to the "unity in diversity" doctrine. But for men who know better to capitalize on this to "draw away disciples afterthem" (Acts 20:30) in an attempt to formulate a non-doctrinal denomination out of the blood-bought bodyof Christ is to commit the "greater sin."

The unity in diversity that rightly exists in thechurch will be in areas of personal growth (Mt. 25:15;1 Pet. 2:2). We will all be at various stages in attainment of the "Christian graces" (2 Pet. 1:1-11).And the very fact that the church is made up of some"of every kind" (Mt. 13:47) allows for individual idiosyncrasies and for a variety of personalities, waysand styles. Too, we might differ on matters of indifference—things which would not affect our salvation (Rom. 14:5). Even some things held as matters of Bible faith, if not pressed upon others tothe point of contention (the covering question, etc.),leaves much room for diversity yet still does not affect congregational unity. "In faith unity; in opinions liberty; in all things charity."

But to carry the "Unity in diversity" cliche to mean that one can believe that baptism is necessaryto the remission of his sins but another would not have to believe that baptism was necessary tor the remission of his sins is nothing less than destructivedoctrine (Acts 2:23; 1 Tim. 6:3-5). Or that one church can practice congregational singing as theNew Testament plainly teaches (Eph. 5:19; Col. 3:16-17) but that another can innovate with mechanical instruments and do so without the slightest tinge of missing the mark is to be guilty ofperverse preaching (Gal. 1:6-10; Heb. 7:14; 1 Jn. 3:4).

To say that there is no standard of truth or that we do not all have to follow the same standard of truth (which is really what the "unity in Diversity" cliche means to these advocated) is like reverting tothe lawless state of "every man did what was right inhis own eyes" (Judges 17:6). To say that there is no pattern that we should all follow in the work, worshipand organization of the church is to misuse and abusethe statement "Unity in Diversity." To so use it is tomake it a priority platform plank which is a pernicious practice.Conclusion

There are other pernicious platform planks:"Preach the gospel and leave others alone"; "Preachthe Man and not the Plan"; "Gospel is not Doctrine"; "Preach Positive and not Negative"; "Grace Alone"; "It makes no difference what one believes"; etc. But when such slogans, cliches and concepts are used by brethren they are only warmingup old wish-wash concocted by sectarian cooks.

The writing of "It Is Well with My Soul" was due to a tragedy in the lives of Mr. and Mrs. H.G. Spafford. In November, 1873 Mrs. Spafford and thefour Spafford children boarded a French liner bound for Europe. Mr. Spafford was to follow later. On the22nd of November the French ship was struck by anEnglish vessel. The four children of H.G. Spaffordwere among the 226 who perished. Upon landing inWales as one of the few survivors. Mrs. Spaffordsent a cable to her husband with only two words

— "Saved alone." As soon as possible Mr. Spaffordleft to be reunited with his wife. On this voyage inDecember, 1873 the Captain pointed out to him thespot where the French liner had sank. Not being ableto find sleep that night H.G. Spafford wrote the words to "It Is Well with My Soul." Let us examinethe words of this song in light of the Scriptures.

In Both Peace and Sorrow (v. 1)

It is well with my soul "when peace like a riverattendeth (to take charge of) my way." What can be more peaceful than sitting on the side of a river bankon a sunny day and watching the waters flow slowlyby? Of course one can not truly say, "It is well withmy soul" if he does not have peace of mind. But those in Christ have a great peace. "And the peace ofGod, which surpasses all comprehension shall guardyour hearts and your minds in Christ Jesus" (Phil. 4:7). Knowing we have such great peace let us notforget its Source, but ever praise His name for it. Infact let us be like the Psalmist who wrote, "Ascribe to the Lord, O sons of the mighty, Ascribe to the Lord glory and strength. Ascribe to the Lord the glory due to His name; Worship the Lord in holyarray." Why? "The Lord will give strength to Hispeople; the Lord will bless His people with peace"(Psa. 29:1-2, 11).

But we should also be able to say that it is wellwith my soul "when sorrows like sea-billows roll." Certainly we recognize that this statement is not quite so easy to make as the other. Indeed, how it isthat one can say "it is well with my soul" when sorrows and troubles seem to be rolling over him likea flood? The answer is by having God as our Helper."Cast your burden upon the Lord, and He will sustain you; He will never allow the righteous to beshaken" (Psa. 55:22; see also 1 Pet. 5:7; Heb. 13:6).

The Bible is filled with examples of individualswho, though everything seemed to be against them,still remained faithful to God and praised Him asthey passed through their time of trials. Joseph, afterbeing sold into slavery and being unjustly cast intoprison, was able to say, "And as for you, you meantevil against me, but God meant it for good in orderto bring about this present result, to preserve manypeople alive" (Gen. 50:20). The suffering Job wasable to rise up in spirit and say, "As for me, I knowthat my Redeemer lives, And at the last He will takeHis stand on the earth. Even after my skin is flayed,Yet without my flesh I shall see God" (Job 19:25-26).Even though David would walk through the valley ofthe shadow of death he could still say, "I fear noevil; for Thou art with me; Thy rod and Thy staff,they comfort me" (Psa. 23:4). The apostles afterbeing beaten for preaching Christ, "went on their way from the presence of the Council, rejoicing thatthey had been considered worthy to suffer shame forHis name" (Acts 5:41). Even after being beaten andcast into prison Paul and Silas could still pray andsing hymns of praise of God (Acts 16:25). All of these individuals could say, "It is well with my soul"even in face of suffering and death because theytrusted in the Lord.

The Word of God makes the same promise for allthose whose faith is in the Almighty and who love towalk in His ways. "Consider it all joy, my brethren,when you encounter various trials, knowing that thetesting of your faith produces endurance" (Jas. 1:2-3). "And we know that God causes all things to worktogether for good to those who love God, to thosewho are called according to His purpose" (Rom. 8:28). Surely we also ought to be able to say,"Whatever my lot, Thou hast taught me to say, 'It is well, it is well with my soul."

Even Though Satan Would Buffet Me (v. 2)

Satan is after us. "Be of sober spirit, be on thealert, your adversary, the devil, prowls about like aroaring lion, seeking someone to devour" (1 Pet.5:8). The old dragon is out to make war with those"who keep the commandments of God and hold tothe testimony of Jesus" (Rev. 12:17). Satan was afterPeter for Jesus said, "Simon, Simon, behold, Satan has demanded permission to sift you like wheat; butI have prayed for you, that your faith may not fail"(Lk. 22:31-32).

But we can still say, "It is well with my soul" because "Christ hath regarded my helpless estate." Christ intercedes for us as he did for Peter in Luke

22. "Therefore, He had to be made like His brethrenin all things, that He might become a merciful andfaithful high priest in things pertaining to God tomake propitiation for the sins of the people. For sinceHe Himself was tempted in that which He has suffered, He is able to come to the aid of those whoare tempted" (Heb. 2:17-18). God has promised away of escape from the snare of the Devil (1 Cor.10:13). Of course it becomes our part to "submit therefore to God. Resist the devil and he will flee from you" (Jas. 4:7).

Because My Sins are Forgiven (v. 3)

If my sins were not forgiven it is needless to say itwould not be well with my soul. One who is a sinneris separated from God (Isa. 59:2). He is disgraced(Prov. 14:34). His wages is death (Rom. 6:23).

But because of Christ "my sin—not in part but thewhole, is nailed to His cross and I bear it no more"and I can truly say, "It is well with my soul." As one reads about the Suffering Servant in Isaiah 53 heought to be impressed with the fact that Christ had to suffer and die because of OUR griefs, OUR sorrow,OUR transgressions, and OUR iniquities (Isa. 53:4-6). And thus it is by the blood of Jesus Christ thatwe are justified in God's sight (Rom. 5:9). We receivethe forgiveness of our sins when we by faith repent ofour sins and are baptized (Rom. 5:1; Acts 2:38).

When Christ Returns (v. 4)

Verse four of the song expresses the thought thatit will be well with my soul when Christ returns. Buthere again we must recognize that this statement could not be said of the sinner. He is without hope (Eph. 2:12). His soul has no anchor (Heb. 6:19). When Christ returns his sentence will be one of eternal punishment (2 Thess. 1:7-9). For the sinner itwill be "a terrifying thing to fall into the hands ofthe living God" (Heb. 10:31).

But the righteous one can say, "And Lord, hastethe day when faith shall be sight, The clouds berolled back as a scroll, The trump shall resound, andthe Lord shall descend, 'Even so' it is well with my soul." He, like Paul, will love to see Christ's appearing (2 Tim. 4:7-8). We ought to have this confidence. "And now, little children, abide in Him, so that when He appears, we may have confidenceand not shrink away from Him in shame at His coming." Can we with the apostle John say "Amen.Come, Lord Jesus" (Rev. 22:20)?

Can you say, "And, Lord haste the day. . . ?" It iswell with your soul?

Help Our Subscription Drive

We are expecting to have a mailing list of 10,000 each month by the end of 1979.That will complete twenty years of operation of the paper. Not many religious journalssurvive that long. There are yet many homes of Christians in this land which receiveno religious paper whatever. Oh yes, they take daily newspapers, all sorts ofmagazines, have expensive television sets (sometimes two or three to keep downconflict among children over what program is to be seen when), have boating, fishing, camping and golfing equipment—but not one good religious paper.

Not only would it be good for YOU to receive such a paper monthly, but such apaper makes an excellent gift for a friend or relative. The single subscription rate is $6a year in advance. In clubs of four or more the rate is $5 a year. You can send it to 15 ofyour friends for $5 a month ($60 a year) dropping the price to $4 a year in these special groups.

Price Increase

As much as we dislike having to do it, there will be a rate increase January 1. All orders received before that time will be honored at the present rate and the automaticrenewal plan assures you that you will continue to be billed annually at your present rate. In the last few months we have had an increase in printing costs and asubstantial increase in postal rates. We will have further announcement about thislater.

Welcome New Readers

Within the past two months we have received the largest number of new, single subscriptions from throughout the nation, that we have received in any equivalentperiod since we have been managing the paper. Brother H. E. Phillips and I have bothreceived an outpouring of commendation for our stand on the marriage question.These have come in the form of phone calls from far and near, letters, and personalcomments where each of us has gone since June. The only adverse reaction either of ushas received is that a church in Oregon cancelled its order for a bundle of the papers.We made that up with a new bundle order the next week. We have much good materialplanned for the future. Stay with us and tell others.

CORRECTION

In our June editorial mention was made of a debate earlier this year between Andrew Connally and Olan Hicks. I incorrectlyidentified Brother Hicks as the "former editor of the Christian Chronicle." Tom O'Neal first brought the error to my attention and then a very nice letter from Leon Ramsey of the Christian Bible Teacher also pointed out the mistake. The former editor of the Christian Chronicle died several years ago with leukemia. Our

apologies for this error.

DEBATE

Royce Bell of the Westside church in Irving, Texas will meetJack Langford in debate later this month. On September 11, 12Royce Bell will affirm that water baptism is unto the remission ofsins. On Sept. 14, 15 Jack Langford will affirm salvation by faithwithout water baptism. The first two propositions will be discussed in the Westside building at 2300 W. Pioneer Dr.,Irving, Texas. On Sept. 18, 19 Jack Langford will affirm thatHoly Spirit baptism places one into the church today. On Sept.21, 22 Royce Bell will affirm that Holy Spirit baptism ceased andis no longer in the church today. These last two propositions willbe discussed at 600 E. Weatherford, Ft. Worth, Texas. Sessions will begin at 7:30 each night.

ON GOING BACK HOME

As twilight wrapped her long arms around the last fading rays of light on May 13, 1978, a culmination of more than two years'waiting came about.

With Missie at my side, Memories in my heart, and a picture inmy hand, we opened the door at 2523 W. Diana Street and entered. It was not the "going back" we had planned, because the one who had longed most to open that door had already passedthrough another one into God's own living room. But the picturein my hand was an attempt to fulfill his yearning, also to ease theloneliness of a frightened wife.

The picture in my hand, appropriately, was the last one made ofthe two of us, made one year ago as we were soon "to go back" toTampa, and was a part of the book of memoria prepared for us bydear friends we were leaving in Cocoa.

Once inside the door"back home," while Missie sat at my side,I kneeled in God's presence, and somehow in the presence of theone whose picture I held, beseeching strength, guidance, and protective care in the assignment now before me. Somehow, itnever seemed larger than at this moment, but with the help of theever-present, all-knowing heavenly Father, my little family and ahost of friends who care, I can begin to pick up the tools and find my place of service in God's kingdom until I join the one who waits for me in that Eternal Home. Bobbie Miller May 13, 1978

JAMES H. DEASON, Route 2 Box 76-A, Hamilton, Alabama 35570 • In May of this year we completed two years of work withthe West Hamilton church in this city. Our work has been verypleasant and we look forward to more of the same. The churchhere has been very active in preaching the gospel. We have conducted six gospel meetings over the past year with preachersfrom various places taking part. We have just completed a two week's concentrated effort in door-to-door evangelism. Many contacts have been made. Several have enrolled in our Bible Correspondence Course and several have agreed to home Biblestudies. Bob Myhan of Chattanooga, TN came and assisted us inthis work. I am scheduled to debate Richard Reynolds of theChurch of God denomination August 29-Sept. 1. This will take place in the Sherif Memorial Building on Opp Avenue in Andalusia, Alabama. Propositions involve Holy Spirit baptismand the necessity of water baptism for salvation.

NEW CONGREGATION IN CINCINNATI, OHIO WAYNE CHAPPELL—On Sunday, July 2, 1978, a congregations met for the first time as such in Cincinnati (Springdale}, Ohio. It began with about fourteen families who weremembers formerly of the Lockland church. It will be known as the"Springdale church of Christ," since we meet in this northern suburb of Cincinnati. We are presently meeting in the basement ofa Century 21 Realtor building at 365 W. Kemper Rd., near theintersection of Kemper Rd. and Rt. 4, about 1/2 mile west of Tri-County Shopping Center. This is conveniently located near 1-275 about three miles west of 1-75, This new work is the culmination of a planned program of workby the Lockland church which involved canvassing during thesummer of 1977 the entire area of Springdale-Forest Park-Greenhills (Approx. 12,000 homes). This work included offering aBible correspondence course and follow-up work with those whoenrolled. After ten years of work with the Lockland church, myfamily and I have moved to work with the new church. Whenyou are in Cincinnati, you are invited to worship with us. We meet at 9:45 AM and 6PM on Sunday and 7:30 on Wednesdaynight. For information call 513-742-1156.

AUDE McKEE, 8612 Lanier Lane, Knoxville, TN 37919 - In April I held a meeting for the Southside Church in Monroe, La.They will average about 25 in attendance and this includes threestudents from the State University located there. These brethrenhave a comfortable building located just a few blocks south of I-

20. It is easy to find by exiting at Texas Ave. and going directlysouth. Don and Linda Andrews, who did worship with us atWest Knoxville, are now living in Monroe and they add considerable strength and stability to that work. We believe thesebrethren are worthy of the confidence and support of faithful Christians and urge the readers of Searching The Scriptures to worship withe them when in that area. Also, the church needs aman to work with them full-time. If any of you know a good manthat might be persuaded to take on a difficult task, write to DonAndrews about it. His address is: 113 York Dr., Monroe, LA 71203.

WALLACE H. LITTLE, 2909 Old Greenwood Rd., Ft. Smith,Arkansas 72903 - In an on-going attempt to upgrade andmaintain the accuracy of his Directory Of Churches, Bill Wallace seeks corrections, deletions and additions as appropriate. While this is in no sense an attempt to identify those, and those onlywhich are acceptable to God, his purpose is to list only those whostand opposed to the churches contributing to the establishmentand maintenance of any human institutions. Readers who are aware of such changes which ought to be made to reflect his intent, please send overseas corrections to me at the above address. Also, send all US changes to him at: William E. Wallace, P. O. Box 0, Newport, NC 28570. We appreciate yourassistance.

REAVIS PETTY, 510 Proclamation Dr., Tampa, Florida 33612 -After four years of work with the North Street church in Tampa,I began on June 1, working with the church in Lutz, Florida.Lutz is located on U. S. Highway 41, 6 miles north of Tampa.We will be living; at the same address we have had in Tampa.

When traveling in this area, we would be glad to have you visitwith us.

LEON ODOM RECOVERING HAROLD FITE, 62nd St. and Indiana Ave., Lubbock, TX— Brother Leon Odom, who works with the Cuthburt Street churchin Midland, Texas, underwent heart surgery Wednesday, May 31.Three by-passes were made on the heart, and another in the arteryleading to one of his kidneys. He responded well during thesurgery and was released from the hospital about June 10.

JERRY D. EUBANKS, 3737 14th Avenue N. St. Petersburg,Florida 33713 — The first Sunday of June, 1968, my family and Ibegan our work in Plant City, Florida. Though optimistic in thebeginning, little did we realize that we would live in that city forover ten years and enjoy the most pleasant association any preacher's family could ever hope to experience. The MahoneyStreet congregation in Plant City, to my knowledge, is one of thebest in the country as to its desire to do what is right and being conscientious in growing spiritually.

Several years ago the church involved itself in a call-in broadcast on the local radio station WPLA at 8:15 each Lord's Day morning. Brother Ed Britt, of the rural Cork congregation,and myself have worked this forty-five minute weekly broadcast.Many baptisms have occurred directly as a result of this widelyheard program. To our knowledge, this is the first call-in programin the state of Florida as we are now in our sixth year. TheSunday morning worship is also broadcast live over the same station from 11A.M. to 12P.M. Two good men, brethren Ercelle Smith and Bill Womack, are the elders of this congregation and have, and are, doing a commendable job in thiscapacity.

This church is at peace and has been for the ten years I have known the work. Property is being sought presently for a futurecongregation to be started. Anyone who may be moving to thisarea or passing through on vacation will enjoy worshipping inPlant City at the Mahoney Street congregation. Notice the ad in the back of this paper as to the times of services.

On May 1, 1978, I resigned the work in Plant City. There areno internal problems and I can commend the work to anyone .The first Sunday in August I began work with the 14th Avenue

N. congregation in St. Petersburg. Once more I am optimistic about the future and hopeful that another pleasant andprosperous work can be accomplished together with God giving usthe increase. Notice the ad in this issue for the times of services at 14th Avenue N. Meet with us when passing our way.

NEW CONGREGATION IN NEW ORLEANS AREA

A new congregation began meeting on the west bank of theMississippi River in the New Orleans area on 12 Feb., 1978. Thefirst Sunday five families (21) were in attendance. At the presenttime we are meeting in the Terrytown Elementary School, 550East Forestlawn, Gretna, LA . When in the area contact us at 504-392-1576 or 361-4919 for directions or transportation to worship.

NEW CONGREGATION IN BREMEN, INDIANA

On September, 1977 a new congregation of the Lord's church met for the first time in the home of brother T. R. Mitchel, 318 N.East St., Bremen, Indiana. It had its beginning with two fine families from the Caroline St. church in South Bend, IN. Five have been baptized since the congregation began. Averageattendance now is about 15. These brethren have a desire for the truth and the spreading of the gospel in the Bremen area. Bremen is an old Indiana town and the home of Indiana's governor, Otis Bowen. There are a number of denominations inthis area and there is much work to be done. The Brethren of the Caroline St. church in South Bend commend these brethren for their zeal interest and courage to begin such work. They have regular morning and evening services on Sundays and a Thursday evening Bible study. Some brethren from Caroline St.have gone down to assist in teaching as well as others from Peru,Indiana and Hicksville, Ohio. Anyone passing near Bremem onRoute 6 east of U. S. 31 will find it easy to locate where the brethren meet. For further information call or write T. R. Mitchell, 318 N. East St., Bremen, Indiana 48506, phone 219-546-4471; or Dennis Clemmons, 61666 Mayflower Rd., South Bend, IN 46614, Phone 219-288-9987.

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DOUG SEATON, Rt. 1, Box 147, Concord, NC 28025 — The work here is progressing. So far this year (1978) we have had five baptized, five restored, and ten to identify with us. Five came fromliberal churches including a medical doctor and his family. Our attendance is now in the 70's and the contribution is in the $500 a week area. Recently we began supporting Jimmy Jenkins $100 amonth. He is preaching in Plymouth, NC. We have been fortunatein that the people we have been baptizing are generally youngmarried couples with children, so our attendance is picking upreal well. We are still getting response from our newspaperarticles. They are especially helpful as a means of identification.Generally, when I talk to someone I am recognized from the picture in the paper.

THAYER STREET LECTURES

The elders at Thayer St. in Akron, Ohio have set Sept. 18-21for their fall lecture program. At 9:30 A. M., Tuesday, Wednesday and Thursday, Jeff Kingry will speak on "Materialism" and its influence on the church. At 10:30 the theme will be "Great Events," with Morris Hafley of Salem, Ohio, speaking on Tuesday on the "Birth of Christ." On Wednesday,Ken Williams of Norton, Ohio will Speak on "Pentecost" and on Thursday Edward "Skip" Paquett of Tyngsboro, Mass., will speak on "The Conversion of Paul."

At 1:30, Wayne Walker of Harpster Avenue in Akron will directa period of worship in song. At 2:30 on Tuesday, Brother Walkerwill speak on "TV Ministry." One Wednesday, Truman Smith ofHouston, Texas will discuss the subject of "Bus Ministry" and on Thursday, Bob Buchanon of Paris, KY, will speak on "Conferences and Workshops."

The evening services begin at 7:30 on Monday, Tuesday and Thursday. At this hour, Guy Roberson of Lufkin, Texas, willspeak on "Woman's Work." At 8:30 J. D. Tant of Roswell, GAwill deal with the "New Morality." As in the past, we are urging our members to open their homes to out of town guests. If youplan to be with us overnight for what we expect to be an outstanding program, please notify us in advance so we can make arrangements.

PREACHERS NEEDED CRYSTAL RIVER, FLORIDA — The church here is looking fora faithful gospel preacher to work full-time as soon as possible.The church is made up mostly of retired people, as this is basicallya retirement community. Those interested should contact: OwenStephenson, P. O. Box 392, or Albert Corbin, Rt. 2 Box 70, Crystal River, FL 32629.

SOPCHOPPY, FLORIDA — The church here in the Big Bend area of the state, just 35 miles from Tallahassee needs a preacher. This is a small congregation but in a growing areawith great potential. We have a new building. Some outside support would be needed. Contact: T. Fletcher Harrell, Rt. 2, Crawfordville, FL, phone 904-926-3485 or James E. Gunn, 511

N. Meridan St., Tallahassee, FL 32301, phone 904-224-1928. SHIPPENSBURG, PA — This small congregation of 40-50 needs a full-time preacher. We can supply the majority of the

support. Contact Dennis Adams, Box 177, Rt. 1,Shippensburg, PA 17257, or phone 717-423-5590.RICHLANDS, VA — A small congregation with good potential

needs a gospel preacher to work fully with them. Part of the support can be furnished here. If interested write to: Church ofChrist, Box 190, Richlands, VA 24641 or phone 703-963-9687.

IN THE NEWS THIS MONTH

BAPTISMS 466

RESTORATIONS 111

(Taken from bulletins and papers received by the editor)