THE SCRIPTURAL ACTION OF BAPTISM

Baptism is a controversial subject that is not likely

to be resolved for all before the Lord comes again.

The controversy is not due to the lack of information

in the word of God, nor to the lack of plain language

to describe the action. The controversy stems from

efforts to defend false doctrines that men have

developed regarding the conditions of forgiveness of

sins.

What must be done to obey the command of Godto be baptized? How is it done? Some tell us thatbaptism is the sprinkling of water on the person for some religious purpose. Others say that pouring water on the person is an accepted "mode" of baptism. But while many will argue that these twoactions constitute baptism, all will admit that immersion in water is scriptural baptism. Sprinkling and pouring water on a person and immersion in water are different actions and all three cannot be right in the single action requiredin the word "baptize." If the action is not given inthe Bible, then we are at liberty to do as we please toobey that command. But if the action is specific, atleast two of the above actions are wrong.

Jesus commanded his apostles to go "teach all nations, baptizing them in the name of the Father,and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you, and, lo, I am with you alway, evenunto the end of the world. Amen." (Matt. 28:19,20).

Baptism is as much a command as "teach" in this passage. It precedes baptism and also follows it. Baptism is a specific action, and consequently, can

never have but one meaning. The word that the Holy

Spirit selected to describe this action is from a Greek

term which has a definite meaning. Whether literal or

figurative it has this definite meaning always.

Whatever that word meant in the Greek at the time

the Holy Spirit used it, it means now. A living

language changes from generation to generation.

Some words become obsolete and are dropped from

use; some words are added to the language by

reputable use in expressing new things and ideas.

Some words evolve into new meanings. That is one

reason why revision of English translations of the

Bible serve a good purpose, provided the revision is

literally true to the original language. But such

changes of word meanings is not true of a dead

language. When a dialect or language dies with a

generation of people, any translation of that language

into another must respect the meaning of words as

they were used by the people at the time that

language was living.

The "koine" or "common" Greek was the languageused in the days of the apostles. This was the Greeklanguage commonly spoken from about 300 B.C. to about 500 A.D The Greek language used now is notthe same as that used in the days of the apostles anymore than the English language now is the same asthat used 500 years ago in England.

Whatever Jesus wanted those who had been taughtto do in obedience to him, he used the Greek word "baptizo" to describe the action. Every standard Greek lexicon defines this word as "dip, plunge, immerse, submerge" and similar terms. It is never necessary to understand just what the Greek word "baptizo" means in order to understand exactly whataction is required by the Lord. We cannot take an English word that has changed to conform to currentusage to define a word used in another language many generations ago. We must find the current English word that expresses exactly what the originalword meant at the time it was used.

It is not necessary to be a Greek scholar to knowwhat action is required in the command, because inother places the action is described in other termsthat cannot allow other actions. The original word translated "baptize" is never translated by the English words "sprinkle" or "pour." When these

words are found in the English New Testament theyare always from other Greek terms with other meanings.

Suppose we consider here the baptism of Jesus byJohn in the river Jordan in order to determine the action required in the word. In Mark 1:8,10 we read:"And it came to pass in those days, that Jesus camefrom Nazareth in Galilee, and was baptized of Johnin Jordan. And straightway coming up out of thewater, he saw the heavens opened and the Spirit likea dove descended upon him."

We learn here that Jesus was baptized by John INthe Jordan. We are sometimes told that Jesus was IN the Jordan by standing at the edge of the water;just about ankle deep. But others tell us that theGreek preposition "eis" sometimes means "at" instead of "in." Therefore, Jesus was AT the Jordanrather than IN the Jordan. If Jesus was baptized ATthe Jordan instead of IN the Jordan, by the samelanguage the Spirit led Jesus AT the wilderness to betempted, and not IN the wilderness, for both wordsare the same in the original. It is also said that Johnbaptized the people WITH water. The implication isthat the water was used to pour or sprinkle on thepeople rather than to immerse them in the water. But it is not the water that is baptized; it is the people.The element is not handled, but the subject to bebaptized. John baptized the people, not the water.The water was the element used by John to baptizethe people. He said, "I indeed baptize YOU withwater" (Matt. 3:11).

The divisions among religious people today over the ACTION of baptism leads to divisions over theproper subjects for baptism and the purpose forwhich one is baptized. It is important, therefore, tounderstand exactly what the Lord requires of onewhen he is commanded to be baptized. This subjectwill be further discussed in another article next month.

RESPONSIBLE MILITANCY

The price of peace with God and within ourselves isconstant warfare with the Devil and all his forces. Over and over the New Testament presents the Christian as a soldier. We are charged to "put on the whole armor of God" in order to "stand against thewiles of the Devil." We need to be properly girded,have a breastplate, battle shoes, wearing a helmet, protected by a shield, as we wield the sword of theSpirit. Our struggle is "not against flesh and blood,but against principalities, against powers, against therulers of the darkness of this world, against spiritualwickedness in high places." (See Eph. 6:10-17).

Paul admonished Timothy to "fight the good fightof faith" (1 Tim. 6:12). He further instructed him to "endure hardness, as a good soldier of Jesus Christ"and said, "No man that warreth entangleth himselfwith the affairs of this life; that he may please himwho hath chosen him to be a soldier" (2 Tim. 2:3-4).In reviewing his life as a servant of Christ, amongother things Paul said, "I have fought a good fight"(2 Tim. 4:7). There is no doubt about it. Every Christian is a soldier. There are real enemies to face. Either we must conquer them or they will cause us tolose our souls. The victory belongs to the strong, notthe timid.

Enemies Without and Within

Ultimately, our enemy is the Devil himself. He isthe arch enemy of God and man. He is the tempter,the adversary. His devices are numerous and he hasmany ministers. He is the Prince of this world. His desire is the damnation of every soul and the complete thwarting of God's eternal purpose to save man through Christ and the church. Evil governments have arrayed themselves against thetruth down through the ages. False religions havearisen to oppose the pure gospel. Many of these havebecome deeply entrenched and some have joinedhands with evil political powers to fight against thewill of God. Secularism spits out Goliath-like challenges to the soldiers of the Lord. Deceitful philosophies appear in stark contrast to the simplicitythat is in Christ. At times the blood of martyrs hasstained the ground. The persecuted saints in Smyrnawere called upon to be "faithful unto death" to receivetheir crown of life (Rev. 2:10). That expression meansthey were to hold out for the truth even to the point ofmartyrdom if necessary.

Outside enemies have never been able to stop the progress of the church. Someone wrote that the blood of the martyrs became the seed of the church. Per

secution has both a purifying and a unifying effect. It

brings to light the mere pretenders whose consciences

are for sale. It also draws together those of like

precious faith as they face common adversaries.

But there are enemies within. Departures from the

truth have led to seditions which have crystallized

into parties with their peculiar points of emphasis,

"Strife, seditions and heresies" are works of the flesh

which war against the Spirit (Gal. 5:17-21). These

arise from within. The time comes when they

ultimately go out from among us to join the ranks of

our outside enemies. The circle of truth is too tight

for them. But while they are trying to get outside of

it the carnage they cause is often devastating.

There are struggles within the body overpreeminence. All need to remember that Christ is thehead of the church (Col. 1:18) and that all orders must come from him. Petty jealousies and envyingsravage local churches and disrupt brotherly relationswhile Satan rejoices. "The flesh lusteth against the Spirit" (Gal. 5:17). There are many signs that theflesh is prevailing with all too many who wear the name of Christ. Gambling, social drinking, mixed swimming with its indecent exposure, and generalsoftness toward things of the world are seen on everyhand. The frightening destruction of marriages, increasingly found among elders, preachers and others who have led in the fight against sin in daysgone by, bears shameful evidence to the reality of the problem. Loose living is more and more the order ofthe day. Elders and preachers have often closed theireyes to existing conditions and some have becomeopen apologists for sin.

Building While Fighting

When Nehemiah led the Jews in rebuilding thewalls of Jerusalem, the Samaritans did their best tostop the work. It became necessary to fight. But it was also necessary to continue building. Sentries were posted. When the enemy launched an attack upon any one section of the wall, the trumpeterssounded and extra help rushed to defend that place."For the builders, every one had his sword girded byhis side, and so builded" (Neh. 4:18). That is whatwe have to do now. Error must be opposed fromwithout and within. But we must keep on building.

Some have tried to build strong churches just by fighting error. Some have expended great energyin protecting the walls of spiritual Zion at one placewhile the ministers of Satan breached the walls at an unnoticed or unguarded place. Some have come to enjoy the excitement of battle to such an extent thatthey have lost their taste for building. And, if theycannot find an enemy to fight anywhere else, willturn on their, fellow soldiers and square off for thefray. That is militancy all right, but it is not responsible militancy. Yes, we are pictured as soldiers, but we are also vineyard laborers, templebuilders, joints and bands to supply nourishment forthe rest of the body. We must fight to survive. But let us fight to build. While all must take heed HOWwe build (1 Cor. 3:10), let us be sure THAT we build.When fighting has to be done, let it not be done withcarnal weapons to satisfy carnal objectives.

IT SAYS MORE THAN IT SAYS

The following advertisement appeared in Contending For The Faith, a paper edited by Ira Y.Rice and published in Birmingham, Alabama:

"MEMPHIS MEETING (With the Representatives of Herald of Truth). Hundreds — possibly thousands — of elders, preachers and otherconcerned Christians have been in a quandary as tohow to establish who is telling the truth regardingthe brotherhood-wide controversy that developed in1973 over alleged doctrinal offences at Highland Church of Christ, Abilene, Texas (sponsors of the Herald of Truth). Great numbers wonder whom to believe-Highland or her critics. Our answer: Neither.In fact, there is only one way this question ever islikely to be settled — by a careful study of the word-for-word transcript of the confrontation between two of Highland's elders (and several of their Herald of Truth representatives) and some 150 to 200gospel preachers and elders from several states whichtook place over this matter September 10 and 11, 1973, at Memphis, Tennessee. The confrontation lasted approximately 13 hours, with time out only formeals. When it was over, we had established, amongother things, that if you do not know WHAT questions to ask and exactly HOW to ask them, you cannot wring the truth out of either Highland's representatives or its elders! For the truth, the wholetruth and nothing but the truth on this matter, enclose $2 with your order and ask for the transcript of the Memphis Meeting."

This looks like an innocent and simple advertisement, but there is more in it than first meets the eye.

There was no reason on earth for such a meeting tohave been held, and if brethren had respected theNew Testament pattern of congregationalcooperation, it would not have been. They violated ascriptural principle and created their own problem.The New Testament teaches clearly, by precept andexample, that a church or churches sent to a churchor churches only when the receiving church was inneed — and always in the realm or work of benevolence. The reason this was not practiced in evangelism is simple. There are no circumstances under which a congregation becomes obligated in evangelism beyond its ability.

No apostolic church ever sent to another church inevangelism. There was no permanent arrangement ofcooperation among churches. Each church was autonomous, therefore the actions of one — good orbad — did not involve others. Look, for example, atthe Lord's letters to the seven churches of Asia (Revelation 2 and 3). Some of the churches were righteous, some dead, and some had a mixture of truth and error, faithful and unfaithful members, but the Lord never said one word to any one of themabout any of the others. They were not instructed tocall a thirteen hour meeting of the elders and preachers to be held in Smyrna because the church inPergamos was tolerating the doctrine of the Nicolaitans. The autonomous nature and governmentof the church was provided by God as a built-in protection against wholesale departure from truth likethat suggested by the domino theory.

The Highland church and all contributing churcheshave ignored God's plan, tied churches togetherthrough the Herald of Truth, and the problems wereinevitable. It was only a matter of time. Had they respected God's plan, and the Highland church hadbecome unsound, it would not have affected churches, elders and preachers in Memphis or anywhere else.Other than the mutual interest of all true Christians in truth, what happened to Highland was nobody's business in Memphis! But with many churches working through Highland, when that church began toteach error they were all implicated and guilty of supporting false doctrine. No wonder they called theconference!

If elders and churches will learn to do their own work and attend to their own business, meetings likethe one in Memphis will not be necessary. Do you suppose they have learned that yet?

The problem of involving many churches in errorand compromise was caused by violating the principleof congregational autonomy.

HOW "FAITH" IS USED

QUESTION: I know that it is an old problem, butcan you give some verses that show that the wordfaith is sometimes used to mean faith only and sometimes to mean obedient faith? Isn't it true that only obedient faith saves? — M.O.

ANSWER: Modern English uses the word "faith" in the above mentioned twofold sense ("Belief" is a synonym and "believe" is the verb form of the noun "faith"): "Belief in God, revelation, or the like . . Complete confidence, esp. in someone or something.

2. Fidelity to one's promises, allegiance to duty, orto a person; loyalty" (Webster). Obviously, in thelatter sense, the idea of obedience is inherent.

The word "faith" is used in this twofold sense in the Scriptures. Thayer says of the verb "believe" (Greek "pisteuo"): "to think to be true; to be persuaded of; to credit, place confidence in; ... usedespecially of the faith by which a man embraces Jesus, i.e., a conviction, full of joyful trust, thatJesus is the Messiah — the divinely appointed authorof eternal salvation in the kingdom of God, conjoined with obedience to Christ" (Thayer's Greek-English Lexicon, p. 511). Notice that the last phraseemphasizes the idea of obedience being inherit inthe verb "believe" whenever and wherever salvation is involved.

Consider the following examples, of this twofolduse of the word "believe": 1) Faith only: "As he spake these words, many believed on him. Then saidJesus to those Jews which believed on him, If yecontinue in my word, then are ye my disciples indeed;And ye shall know the truth and the truth shall makeyou free" (Jno. 8:30-32). Obviously, the faith of theseJews did not and could not save unless and until it was "conjoined with obedience." Their failure to "continue" or to render such obedience accounts for Jesus saying, "Ye are of your father the devil. . ."

(v. 44). Theirs was faith only, and such will not save(Cf. Jno. 12:42, 43; Jas. 2:19, 20). 2) Obedient faith:The eleventh chapter of Hebrews well illustrates thefact that only obedient faith saves. Read it carefully.Notice that the expression "by faith" is followed by averb of action in every instance which shows that obedience is inherent in the word "faith — it is "conjoined with obedience."

Furthermore, the interchangeable use of the words"believe" and "obey" in their variations show that obedience inheres in acceptable faith. Two exampleswill suffice: 1) "He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall notsee life, but the wrath of God abideth on him" (John

3:36 — A.S.V.). If the negative of "believeth" (36a) equals "obeyeth not" (36b), then it follows that the positive "believeth" involves obedience. 2) "But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?" (Rom. 10:16).Obviously, the words "obeyed" (16a) and "believed"(16b) are used interchangeably, since the former isthe fulfillment of the latter.

"The Perfect Law of Liberty"

QUESTION: Is there any conclusive proof that 1Cor. 13:10 refers to "the perfect law of liberty" (Jas.1:25) and not to Christ as I have heard preached foryears? — H.H.

ANSWER: While other matters concerning the context are involved by our querist, the above question goes to the heart of the issue. The verse inquestion reads: "But when that which is perfect iscome, then that which is in part shall be done away." The erroneous view that the spiritual giftsunder consideration in the context will continue until Jesus comes is based upon the idea that Jesus is referred to in the Scriptures in verses ten and twelve.

While the absence of any personal pronoun (identifying the object under consideration) in the expressions "that which is perfect," "but then face toface," and "but then shall I know even as also I am known," does not of itself afford conclusive proofthat reference is to the Scriptures and not to Christ,it does make it very presumptuous to refer it to Christ — and especially so in the light of the context. I believe there is conclusive proof in verse thirteen: "And now abideth faith, hope, charity,these three; but the greatest of these is charity."

Both "faith" and "hope" involve that which is unseen (Heb. 11:1; Rom. 8:24). When Jesus comes again the object of our faith and hope will be seen.Thus, faith and hope will end and shall become knowledge and reality. But verse thirteen affirms that after spiritual gifts have ceased "faith" and "hope" will abide. If spiritual gifts continue till Jesuscomes, then there will be no time for "faith" and "hope" to abide, since they will end at the sametime. Thus, we are forced to the conclusion that theremust be time after the cessation of spiritual gifts during which "faith" and "hope" abide. Thus,spiritual gifts cannot continue till Jesus comes, andthe expression "that which is perfect" must refer to"the perfect law of liberty" (Jas. 1:25) and not to Christ.

In a time of rising prices and stretching budgets itis important for all of us to be as thrifty as possible.Such should be the policy for the Lord's church and the Lord's money as well. However, some are still advocating (possibly through economical ignorance)that it would be proper for the church to support theHerald of Truth. Such use of the Lord's money wouldnot only be unscriptural (because of the sponsoringchurch arrangement where one church oversees thefunds of over 2,000 other churches) but unwise economically as well.

I have before me a financial report dated February

1, 1978, and issued by a Certified Public Accounting

firm (Condley & Co.) from Abilene, Texas where the

Highland church of Christ is located, the sponsoring

church for the Herald of Truth. This report gives a

financial breakdown of the Herald of Truth for the

years 1976 and 1977. Throughout this report we find

some most interesting FACTS indeed!

Under the heading, Analysis of Program Operational Dollar (pg. 18), we find that for everydollar contributed to the Herald of Truth in 1977 almost 17c or .1681 went for "Fund Raising." In 1976 it was near 18c (.1793). To put this into everyday terms it simply means that in 1977,$572,643 was spent for "Fund Raising"($548,672 in'76). And if you're still not sure what "Fund Raising" involves, it simply means — "begging formore money." Just the amount spent in begging for more money in 1977 would have supported 33 FULL-TIME gospel preachers a total of $16,800 ayear to work in needy places!

.Then we see that out of every dollar contributed,

24 c is used for the Heartbeat radio program. Next to

television cost this is the largest expenditure. And if

you aren't aware of what the Heartbeat program

teaches(rather, WHAT IT DOES NOT TEACH) you

should be. This program doesn't mention the Bible

God, or the church! So you have 25% of the money

contributed going for a program which doesn't

mention the Bible, God, of the church! What it does

teach is the Social Gospel — pure and simple. And

such we are told is being done out of the concern for

lost souls. Such blasphemy! Breaking it down even

further we find that in 1977, $872,154 was spent on

Heartbeat ($648,453 in '76). This amount alone could

have supported 52 FULL-TIME gospel preachers to

work in needy places. Men who would mention God,

the Bible, and the church.

Next, we notice that only 6c (or 6%) out of every .dollar goes for "Administration." However, if each church would spend its own money 0.0% would be spent on "Administration,." That 6% sounds better than to say that in 1977, $212,300 was spent for "Administration" ($145,251 in 76). This amount alone would support 17 FULL-TIME gospel preachers to work in needy places.

From what has been cited here you have a total of$1,607,097 spent in 1977 on "Fund Raising" (begging for more money), "Heartbeat" (a program which doesn't mention the Bible, God, or the church), and for "Administration." This amount alone could support 102 gospel preachers FULL-TIME. The totalamount of $2,258,083 contributed to the Herald ofTruth in 1977, could fully support 141 gospel preachers to work in needy areas. And yet we aretold that the Herald of Truth is the most efficient way to do the work of evangelism. Who would believeit?

The question is: When churches give to the Herald ofTruth, are they being thrifty or thriftless? Truly the answer is obvious. Let's get back to engaging ourselves in God's plan for evangelism, realizingthat such man-made schemes as the Herald of Truth do not even make good economic nonsense.

THE DOUBTING PROPHET-HABAKKUK

Part I

The human mind is an endless questioning apparatus. The ability of the mind of man to question and to doubt staggers the growth of thechurch. The whimsical nagging doubts cause manyto put off what should be done today. So great isthe danger and effect of doubting uponindividuals, it has rendered helpless many who havethe ability to be giants for the faith. These doubts creep into the hidden corners of man's reasoning andare often never known by others, yet they leave usinsipidly cold, indifferent and useless to the Lord. How do we deal with doubts? The answer resides in God's word if we are interested enough to meet ourown challenges.

Habakkuk is the book for the doubter. The majorthought of the book of Habakkuk is that God lovesthe doubter! Not only does God love the doubter, thisbook demonstrates the value of honest doubt. Of course, God wants the doubt solved, and He places a great responsibility on the doubter, but at the sametime we will learn that to doubt doesn't make one so unworthy as to be thrust forever from God's sight.Now. let's unfold the great gospel truths of this littlebook.

The first chapter is THE BURDEN: faith as it grapples with problems of doubt. We find here that Habakkuk has two great questions or doubts concerning God and His work. The first is in 1:1-4 where he cries to the Lord, "Why don't you dosomething about the evil in Judah?" This is the first problem of doubt that stirs his soul. He is much likeDavid as he cries in Verses 4-6s "The law is ignored and justice is never upheld. . . The wicked surround the righteous." David saw the prosperity ofthe wicked in Ps. 73, and the fact that God did nothingalmost cost David his faith. Certainly this cry hastouched the hearts and has been expressed by the lipsof many of God's children even unto today. So Godthen reveals to Habakkuk that, "Yes, I am going todestroy the wicked in Judah, but (1:5) you would notbelieve it if you were told."

The answer of his first doubt then comes as God promises to destroy the wicked by the use of theChaldeans or Babylonians. Now, this is the second doubt! How could God punish His people by using aneven more wicked people like the Babylonians (1:13)? This is the burden of the prophet as he cries to God "Why art thou silent when the wicked swallowed upthose more righteous than they?"

The Second Chapter is THE VISION: faith grasping God's divine solution. Just as there were two problems in the first chapter, now in the secondchapter there are two promises made to the prophet.The first promise made to Habakkuk, which is notonly the key to the book but to the entire New Testament, is found in 2:4: "the righteous man will live by his faith." The second promise, in 2:14 "the knowledge of the Glory of the Lord will fill the earthand cover it as the waters." These two greatpromises made to Habakkuk of old represent the heartof New Testament Christianity. Of course, with two such far reaching statements we can scratch onlythe surface of God's Truth. First of Habakkuk, a man godly in heart, yet struggling with doubts andmisunderstanding so characteristic of human frailtyand finite wisdom, God says that a righteous man will live by a principle, a principle called FAITH.Even if you don't understand why the wicked prosperin Judah, even though you don't understand how I can use a far more wicked nation, Babylonia, topunish my people, even though you don't understand what will happen to the righteous in such an evil judgment, YOU WILL OPERATE ON A PRINCIPLE OF FAITH. The fuel to feed your fireis FAITH. The daily bread which nourishes yourbody is FAITH. The source of your LIFE support system in the outer space of doubt is FAITH! "THE FORCE" that would sustain Habakkuk is faith. The Hebrew writer in Heb. 10:38 made the same pointconcerning the coming judgment upon Jerusalem by Rome, and the conditions of the Christians caught init, says THE RIGHTEOUS WOULD LIVE BY FAITH. Paul in Romans 1:17 makes the same pointas to HOW the righteous man would live, and again inGal. 3:11 that a righteous man lives not by law but byfaith. To Habakkuk, He says take my word for my deedin using the Chaldeans, because look what is going to happen to them (2:6-20). So first, He instructs Habakkuk to grasp the principle of faith, and now He isgoing to make that faith sight, as He reveals the end ofthe Babylonian nation.

The second great promise is not the character ofthe gospel as was the first, but it is the universality ofthe gospel, which is to fill the earth and cover it as the waters of the sea. This restates what was prophesied to Daniel when he saw the stone cut without hands fill the earth (Dan. 2:35), and whatwas spoken to Isaiah in 11:9 in the same words asused by Habakkuk. This filling of the earth with thegospel was fulfilled by 70 A.D. as the Lord commissioned it (Matt. 28:18-20). The apostleconfirmed it in Col. 1:23. . . "The hope of the gospel.. .which was proclaimed in all creation under heaven.. ."

Now, concerning the vision of God's dealing withthe Babylonian nation, God pronounced 5 woes that would seal their destiny — utter destruction:

1. 2:6— The Lust of Ambition, "increase of that which is not His." It is this covetous greed of ambition that drives a nation's people onward to take even that which does not belong to them. It is the desire for material and financial gain that causes them to loot, plunder and cheat. The lust tobe the world's greatest power is to satisfy this ugly urge. So it was with the Chaldeans, so it was withHitler, and so it will be with any ungodly nation that seeks to take that which only satisfies its lustful urges.
2. 2:9 — The Lust For Security, "to put his neston high, to be delivered from the hand of calamity."Edom was a nation that sought to build her nest on the cliff of the rock because of its lust for security.Our society is just as security conscious as anyBabylonian culture could ever have been, yet we, likethey, need to learn that apart from God there is nosecurity. No military force is powerful enough toprotect any nation from the judgment of God.
3. 2:12 — The Lust For Human Glory, "to him who builds a city with bloodshed." Of course violence is here cursed, but the reasoning that lies behind violence is that of building for human glory. Man has always sought to build as evidenceof his glory and achievements. The pyramids are the most obvious example, and empires are another. All are built as monuments to human glory. The point here is that the building of cities was to cost violence and bloodshed, but even at that cost, it is still all futility before God. It will not last, and the glory of man lasts no longer thanthe flower of the grass. So it was for Babylon and will continue to be for any people who set their hearts toward human glory.
4. 2:15—The Lust Of Enticement, "to you who make your neighbors to drink." The drinking here is not centered on the alcoholic beverages oftheir day. No, it was the drinking of the cup of lust as discussed prior to this. Others were enticed to drink of Babylonian lust for ambition, security and violence. She sought to bring all downto her level of the gutter. Every nation will be called on to drink the drink which the Lord will serve if they follow this evil.

5. 2:19—The Lust Of Idolatry, "What profit is the

idol," The worshipper first must carve or fashion theidol and then he can fall down and worship it.Stupidity is the only word for such action. Babylon made her gods and then she prayed to them for help.Today too many have made their gods, — materialism,pleasure or intellectual achievement, but when theyneed help there will be none to come. God will judge!

These five woes are written to any nation as well asBabylon, and they spell doom to all who fit the application. Thus Habakkuk has been told to believeregardless of agreement or understanding, but nowGod has gone one more step and demonstrated thefall of Babylon, and he can SEE it. He now DOES UNDERSTAND IT! Notice then Verse 20, "The Lord is in His Holy temple. Let all the earth be silentbefore Him." Job said "though I knew God, but I didn't" (Job 42:5). Now Habakkuk sees God in Chapter 3. He concluded Chapter 2, and says out of total reverence "BE SILENT BEFORE GOD. . ."; Iwill stop my faithless whimpers and child-like chatter; HE RULES FROM HIS TEMPLE and MYPLACE IS AT HIS FEET.

In the next issue we will see faith singing and the process by which faith overcomes doubt.

DIVORCE AND REMARRIAGE

This article is sequel to the previous where emphasis was given to marriage, as a relationship tobe viewed within the divine perspective, so profound, fulfilling, and time spanning that God selected it toillustrate Christ and the church (Eph. 5:22-23). Onlywhen thus viewed is its value, beauty and fullnesscherished and realized, and the sanctity embracing itbrought within grasp of appreciation. Conversely,divorce is the scourge of modem society, the plagueof our day, a monument to sin.

The Pharisees of Jesus' day likely sought to putHim in contradiction to Moses when they posed thequestions of Matthew 19. This they never succeededin doing on this subject or any other, but that did not deter their continuing efforts. "Is it lawful for aman to put away his wife for every cause? And heanswered and said, Have ye not read, that he whomade them from the beginning made them male and female, and said, For this cause shall a man leave hisfather and mother, and shall cleave to his wife; andthe two shall become one flesh? So that they are nomore two, but one flesh. What therefore God hathjoined together, let not man put asunder. They say unto him, Why then did Moses command to give a

bill of divorcement, and to put her away? He saith

unto them, Moses for your hardness of heart suffered

you to put away your wives: but from the beginning

it hath not been so. And I say unto you, Whosoever

shall put away his wife, except for fornication, and

shall marry another, committeth adultery: and he

that marrieth her when she is put away committeth

adultery" (Matt. 19:3-9). Jesus showed that Moses

"suffered" the putting away. Remember, we suffer

the exception, never the rule. Because of hardness of

heart, Moses suffered, that is the Law suffered, the

putting away for every cause. Such was and is not

the design of the rule.

Here, in complement to Matthew 5:32 which is a

part of the Sermon on the Mount wherein Jesus gives

a preview of the nature and character of the citizens

in the Kingdom of God, Jesus stresses the New

Covenant. With respect to marriage the original

purpose of God would be restored. The law of the

kingdom would impress the one man and one woman

ideal of the "beginning", prior to the hardness of

heart which had come to characterize the Jew under

the law. This verse is the main defense against some

of the major problems on the question of divorce and

remarriage. The importance of study can hardly be

over emphasized.

Within the last few years problems have become more and more acute in this area of study and practice. Various ideas are espoused and views takevaried directions. One direction is toward the idea that men out of the church are not amenable to the law of Christ. Such being the case, one can marry,divorce, re-marry any number of times so long ascivil law is obeyed. Then, when such one, caught upin the web of multiple marriages, is baptized, he hasbut to continue with the partner he is caught withand the relation at the point of baptism is sanctifiedand made acceptable to the Lord. Why the growth inthis direction of thought? Why is such being accepted? While I cannot say with certainty, there aresome possibilities, yes, then probabilities, which mayhelp to explain. This is an area of tender feelings,emotions are inclined to run high and most tend tosee what they want to see. Nearness of the problemto most, even to the majority of members of the church, produces a reluctance to accept self indictment or indictment of our own, even those closest to us. Thus, the manufacture of an alternativewhich offers but a false hope which is actually nohope at all. We need to take care to "examine ourselves" (2 Cor. 13:5), lest we be guided by ourhearts and not by what the Lord has said.

The issue of divorce and re-marriage can bereduced to a simple affirmation. "Those who do notsin when they marry." or "Who can marry withoutsin in so doing?" To marry without sin necessitatesmarrying one belonging to one of three classes: (1)Those who have never been married previously. Tothe unmarried and widows who have "not continency" Paul says, "let them marry" (1 Cor. 7:9). Inthe same general context he says of the virgin, thosehaving never been married, "if a virgin marry, shehath not sinned" (v. 28). (2) Those who have been previously married but whose former mate is dead,

(Rom. 7:1-4). (3) Those who have been previously

married but whose former companion was guilty of

fornication (Matt. 19:9). When these three basics are

recognized much of the difficulty, real and imagined,

in the divorce and remarriage issue is resolved.

The argument is sometimes made that the exception of Matthew 19:9 is not stated in the otherreferences in the gospels. Such is presumed to weaken any argument in favor of the exception as justification today for divorce and remarriage. Mark 10:11-12; Luke 16:18 indeed fail to mention the exception. Why? In these references the basic thrustis the rule, whereas in Matthew 19 the exception isthe prominent consideration. That this is the case cannot be denied when one considers the questionthere posed by the Pharisees. Still further argumententertains the same question on Romans 7. Why isthe exception not included in this passage if it indeedis to be considered? This is like asking why Jesus did not include "faith" in Luke 13:3 when he said "except ye repent, ye shall all likewise perish."Truth being cumulative is inclusive of all taught on agiven subject. The absence or failure to mention something in a given reference does not destroy thevalue of mention in previous or other references. Evenif Paul were stating the marriage law, which he isnot, failure to note the exception would not nullify it.The exception, "fornication", had no place in theillustration of Romans 7 because it was not germane to the issue then in discussion. The discussion respects the relation to Christ after the fulfillment ofthe law by Christ's death. It is the same as a wife to her husband after he is dead, she is not under the law of her husband any longer. None are under the law any longer by the death of Christ, we now are free to marry another, even Christ. What place would the exception of Matthew 19:9 have had in this discussion? Absolutely none!

Some continue to argue in the face of the Lord's plain statement that death only frees to marry another. Such, ignoring Matthew 19:9, binds whereGod has not. We have noted the context has to do with the exception primarily. To this Jesus addresseshimself and impresses that there is but one exception,"fornication", which God will recognize. The "death only" position rejects this passage and the above reasoning on the basis of application. While arguing the application is to the Jew only, fornication is madethe only cause for divorce under the law and since thelaw is fulfilled there is no exception under the gospel.

Others tell us that every man is entitled to his ownwife (1 Cor. 7:2). In my judgment, the influence of those propagating this position is being felt ratherwidely. Geographically, the Northwest, has been thepoint of origin and continues to be the focal point ofthis position. Such an idea is built upon a false premise, "everyone has a right to a wife." Such is just not so, only certain ones may marry without sinand we have taken note of the three categories previously.

From time to time one hears of the "Pauline privilege". This is a frame of reference based on 1 Corinthians 7:15, 12-16, wherein it is alleged that onemay divorce his mate where faith is in jeopardy and remarry. This is a misnomer as well as a misstatement. It is neither of Paul nor is it a privilege granted by scripture. The text contemplatesthe action of a heathen and states the alternative of the Christian. If the heathen departs because of a mate's faith in Christ, the Christian has no alternative but to let him go. Divorce and remarriageis not in consideration here. Paul is rather dealing with matters general in nature affected by a specific circumstance (v. 26).

We have touched only the hem of the garment as tofalse notions and doctrines constantly appearing uponthe scene of study and discussion of this Bible subject.Space forbids a more detailed consideration. We simplyseek to provoke thought and generate an awareness bythe mere mention. The Bible says there is but one exception to sinful divorce, that is fornication. The Bible says there is but one cause for divorce, but one grounds, whereby the innocent may remarry. The exception is God given, Christ stated and Spiritrevealed, "saving (except) for fornication." This is the one ground for divorce, the one exception to the general law of marriage. Upon this ground a man (orwoman) can put away his wife (or her husband) andmarry another. This exception established as a part ofGod's will must stand, apply, and be properly considered in every other passage on the subject. HereI am willing to let the case stand. My faith and conviction will allow no less. Will yours?

Acts 2:44-45 — "And all that believed were together,and had all things common; and sold their possessions and goods, and parted them to all men,as every man had need."Acts 4:34-35 — "Neither was there any among themthat lacked: for as many as were possessors of landsor houses sold them, and brought the prices of thethings that were sold, and laid them down at the apostles' feet: and distribution was made unto every man according as he had need."

Acts 6:1,3 — "And in those days, when the number ofthe disciples was multiplied, there arose a murmuringof the Grecians against the Hebrews, because their widows were neglected in the daily ministration.Wherefore, brethren, look ye out among you sevenmen of honest report, full of the Holy Spirit andwisdom, whom we may appoint over this business."Acts 11:29-30 — "Then the disciples, every man according to his ability, determined to send reliefunto the brethren which dwelt in Judaea: Which also they did, and sent it to the elders by the hands of Barnabas and Saul." I Timothy 5:16 — "If any man or woman that believeth have widows, let them relieve them, and letnot the church be charged; that it may relieve themthat are widows indeed." Romans 15:25-26 — "But how I go unto Jerusalem tominister unto the saints. For it hath pleased them ofMacedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem." II Corinthians 8:4 — Praying us with much entreatythat we should receive the gift, and take upon us thefellowship of the ministering to the saints." II Corinthians 9:1, 12 — "For as touching the ministering to the saints, it is superfluous for me towrite to you: For the administration of this servicenot only supplieth the want of the saints, but isabundant also by many thanksgivings unto God."

In the above, we have all the passages that can befound on the subject of benevolence in the New Testament. None of them show the church (remember we are discussing what the church, not the individual) from its treasury helping anyone exceptsaints.

God does show that individuals have a responsibility in helping others. And if both the individual and congregation do that which is requiredof them, there will be none that lack.

I Timothy 5:8 — "But if any provide not for his own,and specially for those of his own house, he hathdenied the faith, and is worse than an infidel."Galatians 6:10 — "As we have therefore opportunity,let us do good unto all men, especially unto themwho are of the household of faith."I John 4:17 — "But whoso hath this world's good, andseeth his brother have need, and shutteth up hisbowels of compassion from him, how dwelleth thelove of God in him?"(All other passages on the above chart have alreadybeen quoted).

In circle # 1 of the above chart we note that saints give into the treasury of the local church. They alsohave the responsibility of providing for their own.But, according to circle # 2, God also commands thatevery Christian provide for "all men" or aliens. Thistoo is a part of God's pattern for benevolence. Thenthey, in turn, must provide for their own families.And if there are those among the saints who are in need, both the church and the individual may assistthem as we see in circle # 3.

We know, according to God's pattern that thechurch is responsible for some people as we havealready shown. Does God in His pattern show howthis work is to be done? The answer is NO! But as we have already observed, whatever benevolent need there is to be taken care of, each congregation is totake care of its own needs. If they are unable, God's pattern in benevolence shows that sister congregations may assist. Now since God's patternauthorizes the church to do benevolence for those for whom it is responsible (saints) what about methods?

Also, churches are desirous of supporting almostevery kind of human institution (such as colleges, hospitals, etc.) without any authority from God'sWord. The same principles that have been shown toapply to orphan homes and senior citizens homes would also be applicable to hospitals and schools (seecharts 17, 18, 19). And until we find authorization from God's Word for churches engaging in suchthings, no methods or aids may be used in carryingthem out.

Let us never forget that God's Word completely furnishes us unto every good work (II Timothy 3:1617). Food and fun are not the means God has authorized to convert people. "For I am not ashamed of the gospel of Christ: for it is the power of Godunto salvation to every one that believeth; to the Jewfirst, and also to the Greek" (Romans 1:16). To gobeyond what God has authorized will be fatal in theday of judgment. Whatever you do in word of deed,do all by the authority of the Lord Jesus Christ (Colossians 3:17). For if we go beyond the doctrine ofChrist, we have not God (II John 9).

EIGHT CHURCHES PLAN HIGH-RISE

FOR DOWNTOWN The above words headlined an article in the Nashville Banner, December 2, 1977. I have no idea how the plans have progressed, but would it surpriseany of us to learn that one of those churches claimsthat it is "of Christ"?

Yes, the progressive eight are comprised of a Presbyterian Church, a United Methodist Church, anEpiscopal Church, a Lutheran Church, two BaptistChurches, a Catholic Church, and the Central Church of Christ in Nashville, Tennessee.

These have formed a non-profit corporation to build an 800-unit apartment complex in downtown Nashville if such plans met the approval of the MetroDevelopment and Housing Agency.

Shall we even ask for Bible authorization for such? The account of another "high-rise" venture keeps darting into my thoughts:

"And they said one to another, Go to, let us makebrick, and burn them throughly. And they had brickfor stone, and slime had they for mortar. And theysaid, Go to, let us build us a city and a tower, whosetop may reach unto heaven; and let us make us aname, lest we be scattered abroad upon the face ofthe earth. . . And the Lord said, Behold, the peopleis one, and they have all one language. . ." (Gen. ll:36a).

STUMP THE PREACHER

Some of us have had a good measure of responseand success the past few years in the use of call-inradio broadcasts. One of the local D. J.'s at station WVJS, here in Owensboro, handed me a brochure hehad picked up in Lexington, Ky. It advertises a newslant on this medium that would likely catch on inour materialistic society.

A "pastor" by the name of Carl King is (or WAS?) conducting a program entitled "Stump the Preacher." In bold letters, folks are invited to "Winthe Money!" The program is declared to be "Radio's most interesting game show."

The rules for "Stump the Preacher" are as follows:"A cash jackpot is offered to the person who callswith a question, answerable from the King JamesVersion of the Bible, that the preacher cannot answer.When the jackpot exceeds $100, one half of the jackpotis won if a caller stumps the Preacher. If a caller winsthe first half of the jackpot, they then have the rightto try for the rest of the jackpot under the same rules.

1. State if the question if from the Old or NewTestament.
2. No genealogy or trick questions and use Biblelanguage.
3. Single answer questions only, based on one verse.
4. Only questions with clear Bible facts for answers, opinions or interpretations do not count.

5. For a reference, a complete verse must be given.

1. A question must be clear to the judge before theclock begins, with difficult words spelled if requested.
2. The preacher has only 60 seconds to begin giving the right answer after the judges start themusical clock.
3. The proof of the right answer is the responsibility of caller and must be given to judgeswithin 2 minutes.

9. The decision of the judges is final."

The advantage of such a format is obvious. The preacher's investment need only be a good concordance. On the back of the brochure is a quotation from 2 Chronicles 26:5: "As long as he sought the Lord, God made him to prosper." Somehow, I find it hard to believe that this is what theinspired penman had in mind!

REPORT QUESTIONS GRAHAMCONVERSIONS

Julian Snell, one of the staff writers for this journal, published an article in the local church bulletin of the Manslick Road Church in Louisville which deserves all the circulation we can give it. Thearticle first appeared in the Memphis Press-Scimitarwhile Billy Graham was engaged there in a Crusade.It reports:

"The crowds of people who throng to Billy Graham's podium after a stirring sermon are more than just converts. Many are 'ringers' planted to bolster the impact, Human Behavior magazine said today.

"An article in the magazine's July issue (1978)reports the findings of a four-member team fromArizona State University that infiltrated the Graham organization during its 1974 visit to Phoenix.

'"Advance men show up in the community fourto six weeks before the crusade starts to counsel and advise the locals,' the magazine said.

'"By the time Graham arrives in town and makes his altar call, an army of 6,000 await with instructions on when to come forth at varying intervals to create the impression of a spontaneous mass outpouring,' the article said.

"The report noted that 'the acceptance of Christ,' once regarded as a deeply personal experience, has

been bureaucratized and routinized like the rest of today's mass culture.'"

One brother remarked that he had wondered why Graham always seemed to receive the same outpouring of response, regardless of the subject of his message. It matters not whether he preaches on conversion, the end-times, morality, or anything else,the results are the same. The suspicions and rumorshave now been documented.

How different was brother Paul's approach: "Forour exhortation was not of deceit, nor of uncleanness,nor in guile . . . But (we) have renounced the hiddenthings of dishonesty, not walking in craftiness, norhandling the word of God deceitfully. . ." (I Thess. 2:3; 2 Cor. 4:2).

Bro. Snell well observed: "Has it ever occurred to those who hang on his every word and move thatsome of what he teaches might be just as counterfeitas some of the responses? No. I suppose not. Manywill go down the road to eternity without examiningthe religious doctrine he represents in the light of theBible."

IF DEPRAVED, REGENERATION IMPOSSIBLE

Once I denied in debate with a Baptist preacher"The Scriptures teach that the total man is depravedby nature and that the Holy Spirit must do an additional work to that of the written or spokenword for him to be saved." He believed that one was born in sin, thus, depraved, and that he could notrespond to the "spoken or written word" of God so asto be saved. It took a miracle — the direct operationof the Holy Spirit, in addition to, and separate from,the word of God to save him. As Calvinism is accepted by members of the church on the point ofdepravity, it will only be a matter of time until theybegin to advocate the need for a direct operation ofthe Holy Spirit in order for man to be converted.

(1) Regeneration. The New Testament in several passages speaks of the need of man being regeneratedor born again. Jesus said to Nicodemus, "Except aman be born again, he cannot see the kingdom ofGod. . . Except a man be born of water and of theSpirit, he cannot enter into the kingdom of God"(John 3:3, 5). "Being born again, not of corruptibleseed, but of incorruptible, by the word of God, which liveth and abideth for ever" (I Peter 1:23)."According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost"(Titus 3:5). To be born again, to be born of water andthe Spirit, being born again, and having the washingof regeneration (rebirth) all refer to the same thing.

One of the New Testament words to describe the

salvation of man is regeneration. Re means again,

and generate means born, so regeneration means to

be reborn or born again. If depravity were true, when

one was reborn or was regenerated, he would be back

in sin, since depravity says one is born in sin. Of

course, depravity is not true; one sins and needs to

be regenerated in order to be saved.

If depravity were so, all the New Testament

teaches about regeneration would make no sense.

(2) Redemption. The New Testament teaches we need to be redeemed. "Forasmuch as ye know that yewere not redeemed with corruptible things, as silverand gold, from your vain conversation received bytradition from your fathers; but with the preciousblood of Christ as of a lamb without blemish and without spot" (I Peter 1:18-19). "In whom we haveredemption through his blood, the forgiveness of sins,according to the riches of his grace" (Eph. 1:7). "Being justified freely by his grace through the redemption that is in Christ Jesus" (Rom. 3:24). "Inwhom we have redemption through his blood, eventhe forgiveness of sins" (Col. 1:14). "Who gavehimself for us, that he might redeem us from alliniquity, and purify unto himself a peculiar people,zealous of good works" (Titus 2:14). "But when thefullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we mightreceive the adoption of sons" (Gal. 4:4-5).

Redeem means to "buy back or purchase again. Aredeemer is the one who buys back, he is the originalowner. When Christ redeems us, we would be back indepravity, in sin, if we were born depraved.

(3) Reconciliation. The New Testament teaches man is in need of reconciliation. Reconciliation means to speak again. We know what it means, where twoparties have not been on speaking terms, to say theyhave been reconciled. "When we were enemies, wewere reconciled to God by the death of his Son, muchmore being reconciled, we shall be saved by his life" (Rom. 5:10). "And you, that were sometimes alienated and enemies in your mind by wicked works, yet nowhath he reconciled" (Col. 1:21). "That he mightreconcile both unto God in one body by the cross,having slain the enmity thereby" (Eph. 2:17). "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us theministry of reconciliation; To wit, that God was inChrist, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God didbeseech you by us: we pray you in Christ's stead, beye reconciled to God" (2 Cor. 5:18-20).

If man was born away from God, how could he bereconciled unto God? If born depraved, to be reconcile both unto God in one body by the cross,back in sin.

Regeneration, redemption and reconciliation are impossible if man is born in sin. Men separatethemselves from God when they choose to sin, thus,they stand in need of regeneration, redemption andreconciliation.

THE WORK IN SOUTH AFRICA

Due to a recent request from brother Wallace Little

to comment on some aspects of my work in South

Africa, I submit the following for your careful

consideration. His request consists of two parts: (1).

An evaluation of the impact of the present unrest and

agitation on the work there, and (2). My assessment

of the need for American preachers as contrasted

with the training of native preachers and supporting

these. Please bear in mind as you continue to read

the following comments that truly they are "my

assessment" and that others who are also closely

associated with the work there might disagree.

Opinions often differ in regards to a variety of such

subjects and the work in South Africa is no

exception.

I can, and often do, engage in lengthy politicaldiscussions regarding the current South African situation. However, my main concern in such is always limited to its effect upon our gospel effortsthroughout that country. Although numerous reportscoming from the American mass media are often exaggerated and that to date I personally know of noChristian who has suffered any loss to himself or tohis property, regardless of his race, still there is adrastic escalation of prejudice throughout the countryamong the various race groups there and towardsmany foreigners.

For instance, due to the current policies of the U.S.government, there is an ever-increasing feeling of resentment toward America and Americans in general in many areas of the country. The white man inSouth Africa in times past admired the American andthe country from which he came due to its uncompromising stand against Communism. But inrecent years this has changed and unfortunately oftenproves to be a hindrance to our work. We can and doovercome such prejudice though, by endeavoring toshow more than just a passing interest in the peopleof South Africa and their future.

In spite of the "apartheid system" which currentlyexists in South Africa, the black and white Christianswork together for the Lord remarkably well and wetrust that such will continue to be true in the yearsthat lie ahead. For example, in 1974 shortly after ourarrival in South Africa 4 1/2 years ago, I made my first preaching trip into Vendaland (the native homeland of the Venda tribe). Gene Tope, his fatherHarold Tope, my father-in-law Ray Votaw and Ispent all day Saturday teaching, preaching and answering questions at the Mauluma School-house,after which 7 or 8 people were baptized into Christ.

Here then is a situation where white brethren go intoa black homeland area and through the preaching of the gospel precious souls are saved. And yet theopposite also occurs as well. Philip Smith, a whiteman, age 27, married and residing in Brakpan (thetown in which I am currently laboring) was baptizedinto Christ just a few months ago and yet wasinitially taught the truth by John Mahlala, a blackChristian who worships in Kwa Thema (the nativelocation of Springs). We trust that such will continueto be the case in the future and realize that much Bible teaching is required in order to maintain properattitudes there between brethren of all races.

In regards to the second aspect of the South African work, I have never viewed the support ofAmerican evangelistic efforts in South Africa asbeing opposed to or contrasted with that of the localevangelists of the various race groups. If it had notbeen for the past efforts of American preachersthroughout South Africa, there would never be asmany native evangelists as are preaching there rightnow, not even to mention all Christians in general.

The numerous experiences of others coupled withmy own observations have taught me that caution should always be exercised in choosing an evangelistto support, especially in regards to native residents ofother countries. Basil Cass, a white preacher in SouthAfrica, Samuel Chimuse, a black preacher and Hendrik Morris, a coloured evangelist are all receiving at least partial support from American churches and are doing very well in their evangelisticlabors. However, there are literally dozens of goodmen who have been ruined by such support. Due tothe drastic differences which often exist between the standards of living in America as opposed to foreignfields, I firmly believe that the best arrangement isfor American churches to support American preachersand for South African churches to support SouthAfrican preachers. Anyway, this is the ideal to whichmany of us strive. In addition to this, it has becomequite obvious that holding financial support (SouthAfrican or American) too close to the baptistery haslikewise ruined many a good man who otherwisemight have been a great asset to the Lord's cause after having been tried and proven worthy of suchsupport.

In closing, let me emphasize that there is a definiteneed for American evangelists in South Africa. However, all of us look upon our work there as beingtemporary. In view of this, we constantly strive toprepare the people there to stand in the truth ofGod's Word even in our absence. Therefore, we concentrate on preaching the gospel (not support) andthen let them handle the decisions regarding who isworthy of their support, how much, and when itshould be given. ERIC REED

P.O. Box 801

Springs, Transvaal, Republic of South Africa

(temporary U.S. address) -Until Feb. 1, 1979Rt. 7, Box 10Tampa, FL 33624

U.S.A.

NOTE: — It is interesting to read from one who hasthe experience. It is also interesting to see how muchat variance this often is with the "expert" opinionsand judgments offered by those who operate out oftheir "ivory towers." Our government is a classicexample of how commitment to a position manages towarp both judgment and information. Bro. Reed's article helps show this difference concerning SouthAfrica. Conversation and letters with preachingbrethren in Rhodesia have emphasized the same thing relative to that nation. It is a shame that our government is so bent on supporting its prejudiceconcerning both of these countries that it is so difficult to obtain accurate information concerningthe work and the need in them. It is fortunate,however, that the spread of God's Word does notdepend on such nonsense. Pray for the work overseas,and the faithful men doing it.

Wallace H. Little

8 February 1978

WHAT YOUNG PEOPLE NEED

Modern adults are often heard to say, "These kidstoday KNOW so much more than we knew at theirage!" Perhaps so. But lurking behind that observation is usually the assumption that today'syoungsters are more MATURE mentally and emotionally than their counterparts of years gone by. And I am not sure I agree.

Maturity is more than knowledge. And even if themass media and our improved (?) educational systemshave helped our young accumulate more informationthan ever before, it still remains to be seen whetherthey have imparted to them as much wisdom,discretion, and prudence as their parents had gainedat their age.

What young people need more than anything else, of course, is wisdom. Solomon urged his son, "Acquire wisdom! Acquire understanding!" (Prov.4:5). Nothing in this life can match the practical andspiritual usefulness of it, but "these kids today",storehouses of information that they are, frankly arenot getting wisdom in very large doses.

One of the significant reasons for this deficiency, itseems to me, is the drastically reduced amount oftime today's youth spend in the presence of older, wiser people. Wisdom comes from the wise and, generally, the mature discernment which youthspossess is in proportion to the time they have spentbeing exposed to older persons. It is fairly clear thatin our present society circumstances deprive thetypical youngster of much chance to be exposed tothe maturity of his seniors and, more seriously, he is led to believe by the going philosophy that he does

not need and should not want the association of older

people.

We are all too familiar with the fact that our

families are more scattered geographically than ever

before, and that our children have less and less

chance to be under the influence of their grandparents

and other older kin. That is only the tip of the

iceberg. The frantic lives that our immediate families

lead spin each of us off into his own orbit, so that

children spend frighteningly few hours in the presence

of even their own parents. Their school, social, and

recreational activities often do not bring them into

any real contact with the wisdom of anyone over

thirty or forty years old. The fact is that our children

see very little of anyone outside their peer group.

Increasingly, they resent having to spend ANY time

outside that group. How different from bygone days

when many of us as children actually enjoyed sitting

on the floor and listening to the "grown-ups" talk at

family reunions and other gatherings!

These circumstances are unfortunate. But it is even

worse that they are REINFORCED by the prevailing

philosophy which encourages youth to be obsessed

with itself, to the neglect of the wisdom of the old,

and to resist the intrusion of anything into the world

of the young which the young themselves did not

originate. There surely can be little doubt that we are

living in a "youth-oriented culture" where youth and

its interests are all but worshiped as supreme. Being

young is thought to be a virtue itself, and being old

is written off as a regrettable misfortune. Those who

happen to be young enjoy being catered to as the

center of society's attention, and those who happen

to be older either drown themselves in self-pity or

make themselves ridiculous trying to think, act, and

look like they are still adolescents.Formerly, the young grew up knowing they were living in an adult world where it was to their advantage to learn adult ways. Now, they assumethat adults are obliged to accommodate as best theycan to a world which rightfully belongs to the young. Far be it from the young to attempt to raise themselves to the level of their seniors. If anyonewishes to teach the young, let it be, if not one of theirpeers, at least someone who can come down to THEIRlevel and "relate" (what an abused word) to them!Somewhere along the line it has been forgotten that itis more to everybody's practical advantage for theyoung to grow UP than for adults to be asked to growDOWN. What does all of this have to do with the church? At least two things, I believe. One is thatin our often misdirected efforts to "work with the young people" we need realistically to acknowledgethe NEED of young people for wisdom and, in spiteof what they may think they WANT, provide themwith the means for getting it. Too often peopleare thought to be ideal for working with the youngwhen they are young themselves and probably knowlittle more than those who are to be their students. Provided he has an intelligent sympathyfor the particular needs of youth and has retained theability to communicate effectively, what better personcould there be to "work with the young people" than an elderly man of wisdom whose head is gray with yearsof experience? Our responsibility to bring our youngUP in the Lord's nurture (Eph. 6:4) means that we, not they, are best suited to decide what studies are"relevant" and which teachers are suitable for them.

Second, Christians who are older, and, yes, even"elderly", need to stop being intimidated by theyoung and believe what Solomon said: "A gray headis a crown of glory" (Prov. 16:31)! We need to bereally thankful for the wisdom our years have brought us. Job knew that "wisdom is with agedmen, with long life is understanding" (Job 12:12).What young people need is wisdom. And they shallonly get it when their seniors in the faith courageously, unashamedly, and humbly spend timeimparting it to them.

The apostle John said, "I was in the Spirit on the

Lord's day . . ."Revelation 1:10. The word translated

"Lord's occurs only one other time in the New

Testament, 1 Corinthians 11:20, where it describes

the supper of the Lord. Evidently it refers to

something about Jesus.

The New Testament religion has no holy days as

did that of the Old Testament. However the Lord

arose from the dead on the first day of the week

(Mark 16:9). The church was started on the first day

of the week (Acts 2nd chapter). The disciples met on

the first day of the week to partake of the Lord's

supper (Acts 20:7), and the congregational collection

of money was made on the first day of the week (1

Corinthians 16:1, 2).These facts give the first day of the week some distinction that is said of no other day. The Lord'sday, the first day of the week is a special day, different from others, but not holy. The conclusion is clear that the Lord's day is the first day of theweek. In Hebrews 10:24, 25 the command is "and letus consider one another to provoke unto love and togood works; not forsaking the assembling of ourselves together, as the manner of some is; butexhorting one another: and so much the more, as yesee the day approaching." The best way forChristians to learn how to provoke (stimulate) eachother to love and good works is by meeting togetherand studying God's word. How can Christians exhorteach other to do this if they seldom see each other?

Verse 25 commands us, "not forsaking the assembling of ourselves together!" and that is as often as the church assembles. Certainly the need forassembling is pointed out in the previous verses andin this verse namely, to worship God and to exhort toholiness and faithfulness. The early Christians assembled frequently, even daily, because under thestress of persecutions, temptations, and trials, therewas ever the possibility of denying their faith andfalling into sin. Verse 26 says, "For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins."

Christians still face this possibility today, and sowe still need to exhort one another, "and so much more as ye see the day approaching." The day,means the judgment day when all opportunities forChristians to assemble will be forever ended on earth. We can see the day approaching by faith, for eachday brings us one day closer to that day.

Children of God are to "grow in grace andknowledge of our Lord and Saviour Jesus Christ."Growth is dependent upon two basic requirements,proper food and exercise. These two basic needs whenapplied to our spiritual life will provoke the desireand will to attend all the services.

Jesus said, "But seek ye first the kingdom of God.and his righteousness" (Matthew 6:33). In Colossians3:1, 2 we are told to, "seek the things that areabove," and "Set your mind on the things that areabove, not on things that are upon the earth." If wedo these things we will attend all the services of thechurch.

How can a Christian be faithful without attendingall the services? How can love for God be shown without attending all the services? 1 John 5:3 says,"For this is the love of God, that we keep his commandments and his commandments are not grievous." God commands us to attend all the services (Hebrews 10:25). If we love God we will attend all the services to worship him. We should notjust attend the services because we are commanded,but because we love God, His Son, the church and thebrethren.

You have obligations toward the Lord. This is theprimary idea of being a Christian, belonging to theLord (Acts 11:26). We are charged to present ourbodies a living sacrifice (Romans 12:1). If you cannoteven take time to worship the Lord who died for you,how can you expect to do anything else he teaches?

Many are making all kinds of excuses for notattending as the ones did in Luke 14:18-20. Many puttheir parents, friends, work, recreation, and a host ofother things first and not the Lord. People are making the Lord's day their day, not the Lord's. All of the first day of the week belongs to the Lord. TheLord's day should be used as a day to assemble toworship, to read and meditate, to visit the sick, tovisit with the brethren or just spend a quiet day withthe family after we have attended the services of the church.

We should attend every service of the church because Jesus is there. "Where two or more are gathered in my name there am I in the midst ofthem" (Matthew 18:20). Jesus has never forsaken anassembly and I want to be like him. We shouldattend every service of the church to set a goodexample (Matthew 5:16).

We should attend every service of the church toput first things first. "Seek ye first" his kingdom(Matthew 6:33). Jesus said the church must be firstto the Christian, even before seeking food, clothingand drink. Nothing could be so important as being afaithful member of the Lord's church.

We should attend every service of the church

because we are made stronger. Power is given in worship to live a nobler life. There one is fortified against falling away. There is the sweetest fellowshipon earth. There souls are made fit for heaven. There strength is given to bear the burdens of life. Why should I want to miss any service?

We should attend every service of the church because God wants the church to grow. The churchalways grows when members put God first by loyalattendance. Since the church is the saved, the growthof the church means salvation of the lost. Here is a way all can help in the finest work on earth.

We must show our love for God by attending allthe services of the church. If we do not attend all the services of the church we are sinning. All sinners are cast into hell unless they repent.

I have received information within the past twoyears that certain "facts" brethren have used and arereproducing in bulletins, articles and sermons are erroneous. It is a sad thing when we are shown to beusing false statements and quotes. It is certainly notin keeping with "speaking the truth" (Eph. 4:15). Sothat this refutation of these errors can be of widest use, I will reproduce them here.

For years I have seen a quote used by preachersand editors that is most damaging to the Catholicchurch. It was even mentioned in classes I had at Florida College, in books designed to refute Catholicism and in tracts and papers. Here is the quote as I copied it:

"Of all the advice that we can offer yourHoliness, we must open your eyes well and useall possible force in the matter, namely, to permit the reading of the gospel as little as possible in all countries under your jurisdiction.Let the very little part of the gospel suffice,which is usually read in the mass, and let no onebe permitted to read more. So long as the peoplewill be content with the small amount, yourinterest will prosper; but as soon as the peoplewant to read more, your interest will fail. The Bible is the book, which more than any other,has raised against us the tumults and tempestsby which we have almost perished. In fact, if onecompares the teaching of the Bible with whattakes place in our churches he will soon find discord, and will realize that our teachings areoften different from the Bible, and oftener still,contrary to it."

(Excerpt from an address by cardinals in the Roman Catholic Church, to Pope Pius III,preserved in the National Library of Paris, folio#1068, Vol. 2, p. 650-51).

Though impressively documented, the quotation isfalse. I first thought of researching this upon reading Conway's Question Box, the primer on Catholicism. On pages 338-340 the question is asked how the Catholics answer the quotation found in a "church ofChrist" publication? Conway forthrightly denied theexistence of such a statement, or document. He claimed that this was an example of anti-catholic literature and that the National Library of Parisknew of no such document.

Willing to concede that Conway might be tellingthe truth, I asked brother Griffin Copeland, librarianat Florida College, to secure the truth from the Nat'l Library, and if possible, to obtain a copy of this document, if it existed.

Brother Copeland did his job well. He happened tobe in Paris in 1977 and stopped in at the Library.With some assistance he concluded that the document did not exist, that the quotation was a falsification (either of documentation, or essence).

I realize most preachers do not have the time, norinclination to seek proof of every quote, figure and fact they use. But I do feel that this was a "goldenegg" that needed checking. It is a bit wild even for Catholic literature.

I leave it to each brother to do with this as he sees fit. As for me, I will never use the quote again,always try to correct others who do, and remain moreskeptical of such gift horses in the future.

TO SOUTH AFRICA

R.T. PIKE, JR.. 4205 Bacon, Memphis, TN 38128 — InMay, 1979 I am planning to go to South Africa to preach thegospel. I am having some trouble raising adequate support. If any individuals or congregations have an interest in that work, Iwould be glad to supply information concerning plans and needsand would be ever grateful for any help offered. The following brethren know me and can be contacted as references: Jack L. Holt, 531 McElroy Rd., Memphis, TN S8018; S.E. Edwards, 2919 MainSt., Dickinson, TX 77539; and J.F. Dancer, 1611 Lagonda, Lexington, KY 40505.

NEW WORK IN NORTH DAKOTA

STEVEN L. LEWIS, 828 4th Ave. S.W.. Valley City, North

Dakota 58072 — A new work has started in Valley City, North

Dakota. The work began in February of this year when my family

and I moved from Grand Forks, N.D. During our stay in Grand

Forks, I labored with Gary Hargis and the brethren meeting in

Emerado. With the new year came the opportunity to establish a

congregation in the southeastern section of the state. Our desire is

to inform the brethren of the work here and invite you to worship

with us if you are traveling in the area. My phone number is (701)

845-2657.

NEW CONGREGATION IN FRESNO, CALIFORNIA OLEN HOLDERBY, Fresno, California — After several years of planning and labor, a new congregation was begun in Fresno, California. The first service was December 24, 1978, with 104 present. Most of the members for this new work came from theClovis, California church, where Norton Dye preaches. The new building was constructed between June 1 and December 1, withconsiderable labor donated by various members of the Clovischurch. We did extensive visitations in the community previous tothe opening service, and this brought us visitors in almost every service since. We are doing our best to get a constructive programunder way. One or more classes are presently being conductedalmost every night of the week and we look forward to a goodwork together. The new location is: 2010 N. Sierra Vista, Fresno,California 93703.

PREACHER TRAINING PROGRAM JOHNIE EDWARDS, 168 Lawndale Dr., Plainfield, Indiana 46168 — The Plainfield, Indiana church began a preacher training program in January of this year. The elders have invited Carl Lungstrum from Poteau, Oklahoma to work in the first program.Brother Lungstrum is a graduate of Florida College and is twenty one years old. He will work with the writer and the eldersof the Plainfield church for about a year learning all the aspects ofthe work of a gospel preacher. Perhaps there will be a good church looking for a qualified young gospel preacher in the spring of1980. We are urging interested churches to contact us.

FAITHFUL MAN AVAILABLE RAY CORNS, 123 Sunset, Gibsonburg, Ohio 43431 — I have retired from the railroad as Telegraph Operator, Agent, ChiefDispatcher and finally as Field Terminal Supervisor. I have overtwenty-five years experience in the public proclamation of thegospel and would like to be of service as long as health permitsand the brethren can profitably use my services. I have also conducted the usual adult classes, personal workers classes and classes for those who would participate in the public worship. Myphone number is (419) 637-2347.(Editor's note: We have known this brother for many years and worked with him on a number of occasions. He is well informed, sound in the faith and dedicated to the Lord).

NEW BUILDING IN WAVERLY, TENNESSEE NATHAN HAGOOD, P.O. Box 207, Waverly, TN 37185

— The Court Square church began in June, 1974, when a group ofChristians from the Oak Avenue church in Dickson decided to establish a sound church in Humphreys County. The churchremains the only conservative church in a county with about adozen liberal churches. We have been meeting in an old funeral home while planning a more permanent facility. We are now constructing a small (2800 sq. ft.) building on the eastern side of town. The church is using a $60,000 bond sale to finance thebuilding. We still have about 925,000 worth of bonds available. Anyone who might desire further information about these bondsshould write to us at the above address, or call (615) 296-4667, or

(615) 296-7193.

INMATES BAPTIZED AT MIDDLE GEORGIA PRISON

DAVID FRASER, P.O. Bos 409, Gordon, Georgia 31031 — On

January 28, 1979, it was the happy privilege of Ray Coates (of

Macon) and myself to baptize eleven inmates of the Georgia

Women's Correctional Institution. This penitentiary is located in

Milledgeville, Georgia in the heart of the state. The only woman

currently on death row in the state of Georgia is imprisoned here.

Moreover, these were not the first baptisms in this prison. Last

May three women were baptized at the Hardies Chapel building in

Gordon. A fourth woman was released to the half-way house in

Atlanta before we could baptize her; however, David Tant was

able to make contact and eventually baptize this woman into

Christ. Another girl, we pray, will also be baptized by brother

Tant in the near future.

The readers I am sure, would like to know a little history ofthese efforts. Early in 1978 Hollis Creel, who was then preachingin Macon at the Forest Hill congregation, was contacted by JamesYopp of Gainesville, Florida relative to visiting the daughter of one of the Christians in that city. Brother Creel contacted me andboth of us went to G.W.C.I. to visit this girl. Since neither of ushad ever been to this institution before, we, of course, had to gothrough channels to gain permission for the visit. Out of thisinitial visit, a class was started which still meets every Tuesdayafternoon. Although the girl we went to see does not now attend the class, the sessions have as many as fifteen inmates who canattend.

When brother Creel moved the middle of last year, I conducted the classes alone until Ray Coates moved to Macon. Since then both of us have been engaged in teaching the class. To date therehave been 15 baptisms: 3 in May of last year, 1 shortly after thatin Atlanta, and 11 on January 28 of this year. The work has notbeen without problems in having things work out smoothly, but ifproper attitudes are manifested to the authorities of the prison,success can be achieved for which we praise God.

Present plans are under way to obtain permission for serviceson the Lord's Day of those inmates who have been added to thebody of Christ and for others who may wish to attend. This iswritten with the hope that it will stimulate brethren to get involved in prison work in their area.

PREACHERS NEEDED WARNE, NORTH CAROLINA The congregation meeting inWarne is approximately six years old. There are usually 20-25 inattendance. The church owns its own building which is adequatefor present needs, and also has a house for a preacher. We will beable to provide some support, but outside support will be needed.This should present no problem for there are several congregationsinterested in the work here. Anyone interested should contact either; David Castleberry, Rt. 1 Box 17A, Brasstown, NC 28902,phone (704) 837-7916; or Mike Prestininzi, P.O. Box 82, Warne. NC28909, phone (704) 389-6469.FORT MYERS, FLORIDA — The North Fort Myers church islooking for a full-time preacher. Our present preacher will beleaving sometime during the summer. Those interested may writeto the church at P.O. Box 276, Fort Myers, FL 33901. You may also call either: Tom Malmberg at (813)694-1826; or, Ron Wilkinsat(813) 334-8561.

SEND YOUR NEWS ITEMS

It is edifying to all readers to know of the numerical and spiritual growth of the work in various places. Any number of readers have told us that they always turn to read the NEWLETTER REPORTS first when their paper arrives. We havemany readers in isolated areas where congregations are few. Itlifts their spirits to hear of the success of the work elsewhere andrenews their determination to work a little harder.