THY SPEECH BETRAYETH THEE

One morning a few months ago, a middle-aged manknocked at my door. When I opened the door hepolitely bowed and quickly introduced himself as a"member of the church of Christ" in a certain northern town. He informed me of his terrible predicament. Helooked the part he was portraying—a helpless, poor, neglected and destitute man who had no family orfriends on earth. Before he had finished his story hehad told me three times he was a "member of the church of Christ" and on one occasion that he was a "faithful member" back home. I did not favor him with the help requested because I knew he lied about being amember of the church of my Lord, and about some ofthe other things, probably.

You may inquire, How do you know he was lyingabout being a member of the church of Christ? I answer, Because he used strange language that showed a complete lack of Bible knowledge. Any man or woman must have more knowledge of the Bible thanhe had before he or she could become a Christian. He used these expressions frequently: "Reverend," "yourdenomination," "I used to sing in the choir," "I was christened when a child," and "when I got religion."Christians who have been "faithful" in the "church of Christ" as long as he said he had been a member wouldknow better than to call a gospel preacher—or anyoneelse for that matter—a "Reverend." A Christian would know that the Lord's church is in no sense "a denomination," and that "christening" does not haveany place in New Testament practice.

When I informed that man of his mistakes in language his reactions further indicated that he waslying about being a Christian. At first he turned red inthe face and began to accuse me of not wanting to helppoor people. He then tried to correct his mistakes bycompletely reversing his story and telling me that hewanted to "test me" to see if I was really a gospelpreacher. Needless to say, he soon left without my aid. When one will lie about his religious life for the sake ofmoney he has something to hide that makes him unworthy of anybody's help.

Now what is the principle to be learned in this experience? We must learn how to use language thatwill indicate what we really are—Christians. Peter said"If any man speak, let him speak as the oracles of God"(1 Pet, 4:11). Again, "let your speech be always withgrace, seasoned with salt, that ye may know how yeought to answer every man" (Col. 4:6).

We are coining phrases every day in expressing aChristian's activity and relationship that are nearly aswrong as the language of the man just referred to. Weare calling the meeting house the "church" with suchregularity that our children think that is really thechurch. We talk about "church" weddings, "church" funerals, "church" picnics, "church" showers, etc. Wetalk about the preacher in a way that he becomes theHEAD of the local congregation. "Our preacher said,""our preacher does," "our preacher approves," etc. Then we talk about "the church of Christ doctrine,""the church of Christ preacher," "the church of Christpeople," etc. This is not Bible language, and does notdisplay the knowledge of God's word that we shouldhave.

We are involved with organizations that call forterms unheard of in the word of God. "Captains,""chairman," "superintendent," "circles," (Yes, wehave a few of them), "committees," "youth clubs," etc.What place do these terms have in the simple organization of the Lord's church?

We talk about "mission points," "brotherhood work," "sponsoring agency," "central point," etc. These are not scriptural terms. We are either practicing something that we ought not to practice, orwe are calling a thing something that it ought not tobe called. Let us speak as the Word speaks and wewill stay on the right track and speak in right language. (SEARCHING THE SCRIPTURES, February, 1960)

THE CERTIFIED GOSPEL

"But I certify you, brethren, that the gospel whichwas preached of me is not after man" (Gal. 1:11). Inthis statement, Paul placed the gospel he preached incontrast to the perverted gospel which some had brought to the churches of Galatia (Verse 7). Hefurther showed that perverted gospels were appealsto men rather than to God and that those who preached such perversions negated their claim to bethe servants of Christ (verse 10). In these declarations, Paul gave his assurance that his gospelwas genuine. He had received it by divine revelations.The further context of Galatians 1 shows that he did not confer with those chosen to be apostles beforehim in order to determine what he ought to believeand preach. After his conversion he went away intoArabia. Even when he did meet with the apostleslater in his service to Christ, they "added nothing" tohim. He received his gospel by divine revelation evenas the others.

We long for certainty in a world darkened by doubt.We do not want to eat meat or drink milk unless we know it has met the standards of purity set by thosewho regulate such matters. When I get on a jet plane I want to have someone at the controls who has been "certified." When I go to the office of a Doctor whom Ihave not seen before, I always read his diplomas and certificates displayed on the wall. You see, I wantcertified meat, milk, pilots and Doctors.

Is it not strange that in a world where so manydemand certification about so many things, there areso few who want certification when it comes to the realm of the spirit? Some do not even think there arerecognizable standards by which spiritual truth can beverified. Luke wanted Theophilus to "know the certainty of those things, wherein thou hast been instructed" (Luke 1:4). It was that certainty whichprompted him to speak of "those things which aremost surely believed among us" (Luke 1:1). But howcan we know the certainty of the gospel claims? Havewe been gullible? Are we without sufficient evidence tocertify it? Consider now the following three lines ofevidence by which gospel truth is verified.

Certified by Miracles

The whole gospel system rests on the truth or falsity of the claims of Jesus that he was divine. Were these claims empty boastings, or were there mighty powersperformed by him which could only be attributed toDeity?

Consider first the reported miracles of Christ. Therewere three words which were often used together todiscuss both the miracles of Christ and, later, those ofhis apostles. These were "miracles," "wonders," and"signs" (Acts 2:22; Heb. 2:4; 2 Cor. 12:12). The word"miracles" referred to mighty deeds and indicated thesource of what was done. The might, or power, whichstood behind the deed was not human but divine. The second word, "wonders," described the effect suchdeeds had on the witnesses. They were filled with awe and amazement. The third word, "signs," established the purpose of that which was done. These deeds weredivine portents, or evidences of Deity acting in thepresence of humanity to convince humanity of the factof divine intervention.

In the four gospel records there are some 38 miraclesof Jesus reported. In the gospel of John there are onlyseven of these reported, each falling into a differentcategory and demonstrating mighty power in each ofthese areas. John summarized his purpose in this selection when he said "And many other signs trulydid Jesus in this book: but these are written, that yemight believe that Jesus is the Christ, the Son ofGod," (Jno. 20:30-31). How do you explain turning water into wine, feeding multitudes with a few loavesand fishes, walking on water, healing the sick, casting out demons, calming a storm by speaking toit, or raising the dead? These were "miracles," mightydeeds which could not be attributed to human resources. Peter said that it was by these that Jesusof Nazareth was "a man approved of God among you"(Acts 2:22).

Then we must consider the mighty deeds wrought bythe apostles of Christ. They were his chosen ambassadors (2 Cor. 5:20). Not only were theyofficially sent, commissioned by the power sendingthem, but their testimony was certified by"miracles," "wonders," and "signs." These were theircredentials or badges of authority. Jesus promisedthem that as they went abroad to baptize believers,that "these signs shall follow them that believe; In myname shall they cast out devils; they shall speak withnew tongues; They shall take up serpents; and ifthey drink any deadly thing, it shall not hurt them;they shall lay hands on the sick, and they shall recover" (Mark 16:15-18). What he promised them, he fulfilled. "So then after the Lord had spoken untothem, he was received up into heaven, and sat on theright hand of God. And they went forth, and preachedeverywhere, the Lord working with them, and confirming the word with signs following, Amen"(Mk. 16:19-20). The Hebrew writer said "God also bearing them witness, both with signs and wonders,and with divers miracles, and gifts of the Holy Ghost,according to his own will" (Heb. 2:4). Paul identifiedsuch performances as "the signs of an apostle" and saysthey were wrought at Corinth "in all patience, in signs,and wonders, and mighty deeds" (2 Cor. 12:12). Paul's gospel (the certified gospel) at Thessalonica came "not. . . .in word only, but also in power" (1 Thes. 1:5). Hisgospel came in word, for the gospel cannot be preached without word. But is was not the word devoid of the necessary divine credentials

to undergird the certainty of what was said. There canbe no doubt that the same "signs of an apostle" whichwere wrought later at Corinth, were in evidence here inThessalonica as well.

Paul and Barnabas appealed to the same line ofevidence at Jerusalem to argue that their work ofgospel preaching among Gentiles was approved byGod for they were "declaring what miracles and wonders God had wrought among the Gentiles bythem" (Acts 15:12). By such astounding evidencesboth the ministry of Jesus and that of his apostleswere certified.

Certified by Eyewitnesses

The preceding claims do not rest upon the folk talesand legends handed down from mouth to ear nor upon the shifting sand of human credulity. They were "eyewitnesses of his majesty." Peter declared "For wehave not followed cunningly devised fables, when wemade known unto you the power and coming of ourLord Jesus Christ, but were eyewitnesses of hismajesty. For he received from God the Father honourand glory, when there came such a voice to him fromthe excellent glory, This is my beloved Son, in whom Iam well pleased. And this voice which came fromheaven we heard, when we were with him in the holymount" (2 Pet. 1:16-18). Peter, James and John wereall present and were eye and ear witnesses to thethings reported.

To this we add the words of another witness, John."That which was from the beginning, which we haveheard, which we have seen with our eyes, which wehave looked upon, and our hands have handled, of theWord of life. . . .That which we have seen and heard declare we unto you..." (1 Jno, 1:1-3).

Every alleged fact of history rests upon four criteria:

(1) That reported was done in the past; (2) It wasvisible so that witnesses could attest to it; (3) There was some marker, record or monument left to memorialize it; and (4) That marker, record or monument must have continued from the time of the reported event until the present. If there is any allegedfact of history which does not rely upon theseevidences, I do not know what it would be. Yet, by thesame criteria we certify the claims of Christ uponwhich the gospel rests. We are called upon to believethe certainty of events long past. These events werevisible so that they could be reported by witnesses.When Paul stood before Agrippa to speak of "thesethings" he appealed to the fact that Agrippa himselfwas not ignorant of these events, for said he "this thing was not done in a corner" (Acts 26:26). Touching the resurrection of Jesus from the dead, Paul recounted the list of witnesses and said "he was seen of above five hundred brethren at once; ofwhom the greater part remain (my emphasis, CWA)unto this present, but some are fallen asleep" (1 Cor.15:6). There are at least three markers, records ormonuments which keep alive the memory of that done in the past which was seen of witnesses. There is thetestimony of the indestructible word of God. It survives every attack

with a tenacity which cannot be explained short ofdivine providence. Then there is the monument of theLord's Supper. This simple memorial observance takesplace every first day of the week the world around and"show(s) forth" his death (1 Cor. 11:26). It is a living marker. Then there is the act of baptism which, whenperformed, memorializes the fact that Jesus died, wasburied and arose the third day. The sinner who submitsin faithful obedience to this command of God passesthrough the form or mold of the death, burial andresurrection of Christ. It is a living marker. Until theskeptic is willing to discard these criteria upon whichhe accepts the facts of history, then he would do wellnot to expose his arrogance and inconsistency indiscarding the claims of Jesus and the gospel whichrest upon the same kind of evidence.

Certified by Fulfilled Prophecy

After stating that he and others were eyewitnessesof his majesty, Peter said "We have also a more sureword of prophecy; whereunto ye do well that ye takeheed, as unto a light that shineth in a dark place, untilthe day dawn, and the day star arise in your hearts;Knowing this first, that no prophecy of the scripture isof any private interpretation. For the prophecy camenot in old time by the will of man; but holy men of Godspake as they were moved by the Holy Ghost" (2 Pet.1:19-21). Prophecy was that ray of light which illuminated the Old Testament period (the dark place of this passage) until such time as the day shoulddawn, the time of the fulfillment of that prophesied,and the day star should appear in the person of Christto be the ruler of this era of divine light and truth. Howcould the prophets foretell events in minute detailwhich were to come to pass far beyond the reach oftheir own time and ability to influence the outcome?There are 332 prophesies in the Old Testament whichhad to do with the Messiah and his kingdom. With theappearance of the "day star" these began to unfold with exactness and precision. Were they unusuallyperceptive psychics able to accurately foretell eventshundreds of years after their own time? No, my friends, they were "moved" (impelled, borne along, driven) by the Holy Spirit. "This is that" spoken byJoel, Amos, Isaiah or whichever of the prophets, camewith a certainty that challenged every other explanation while, at the same time, guaranteeing the certainty of those things most surely believed among us.

In this age of theological guess work and blatantattacks upon the faith once delivered to the saints by moral reprobates and cynical skeptics which questionevery major premise of the gospel system, it is hightime that we stand on the promises and with assurancestate our case for the certified gospel. No otherspiritual nourishment is acceptable. Any other has theanathema of God upon it and terminates in everlastingruin. There is also a warning here for those who cling tothe certified gospel to be sure what we teach and practice can be located in that gospel which was certified by miracles, eyewitnesses and fulfilled prophecy.

S. O. Ward, Chairman of the Board of Directors,announced January 29 that Bob F. Owen had beenselected by the Board to become the College's third President. Mr. Owen will assume his duties followingthe retirement of James R. Cope, July 1 this year.

In presenting Mr, Owen as the new President-electto a specially called assembly of the administration,faculty and staff, Mr. Ward called attention to BobOwen's 30 years of dedicated service to Florida College. He further observed that the Board of Directors was placing its full support behind him.

Mr. Ward stated that the 33 years of service byPresident James R. Cope to the College had brought itto its present strong position and that it stands debt-free in the midst of its greatest development period.He expressed his confidence, and that of the Board,that Mr. Owen can continue to build upon thefoundation laid by the present administration.

President Cope also expressed his feelings that Mr.Owen's involvement in administrative experience for26 years serves as an excellent stepping stone to thechief executive's office.

In accepting the appointment, Mr. Owen committedto put aside all outside interests, except church andhome, that were not directly related to his work asPresident, in order to devote himself totally to the ongoing of Florida College. He assured the administration, faculty and staff that he wanted tocontinue with the present team and asked for their helpand prayers as he moved into the new role.

Mr. Owen was born July 30, 1929, in Memphis,Tennessee, to the late Scott Owen and Nell (Forbess)Owen. He has one brother, H. Scott Owen, who also isa gospel preacher.

He is married to Janelle (Boswell) of Lakeland,Florida, and they have one son, Daniel Scott, who alsopreaches, and one daughter, "Jeni" (Roberts).

Mr. Owen attended Freed-Hardeman College the lasttwo years that President Cope was an instructor there,followed him to Florida college, and was here forCope's first year as President. He received his B. A.degree from Abilene Christian College and his M. A.from the University of Florida, returning to work withFlorida College in September, 1952. He has served asinstructor in Bible and speech from that time until thepresent. From 1956 through May, 1968, he was Deanof Students, then Business Manager for four years, and has served as Administrative Assistant for Finance since 1972.

Mr. Owen has been very active in community andcivic affairs. He is an active member of the Chamber of Commerce in the City of Temple Terrace. He was the Charter President of the Temple Terrace Civitan Club,became a member of the Tampa North Rotary Club in1970, and served as its President in 1979. During thepast 13 years, Mr. Owen has served as a member of the Temple Terrace City Council and served as Vice-Mayorfor seven years. For the last several years he hasserved on the Council of Governments which has placed him in direct association with officials of thesurrounding governments. He has a broad base of public and community friends and associates.

Bob Owen is well known among brethren. Hismeeting work has taken him into most states exceptthose of the far west. He has engaged in regular preaching since his college days and for the last 18years has preached in Largo, Florida, and presentlybroadcasts a weekly radio program.

The Board of Directors expresses its confidence thatthe experience and ability possessed by Mr. Owen will continue to assure the patrons and supporters of Florida College that the children enrolled here will beable to enjoy excellent moral training, Biblical instruction, and secular education.(EDITOR'S NOTE: We extend our congratulations tobrother Owen and wish for him great success in leadingthe administration of FLORIDA COLLEGE. In a future issue of this paper we will comment on theservice rendered by James R. Cope, the role the collegefills and say more about hopes for the future.)

I'M TIRED!

Do you ever get to the point where you just have to"blow off some steam"? I do. I am at that point rightnow. Do you mind if I just sit down right here for a minute? Thanks. I just want you to know, first of all,that I love people. And especially my brethren. And Idon't mean any harm to anybody. And I don't thinkeverything and everybody is "going to the dogs," either. And furthermore, I don't profess to know everything. In fact, I know less this year than I didlast and it seems the older I get the less answers I havefor life's questions. Fact is, I don't even know that Iunderstand the questions! And I am by no means apessimist. But I get tired nonetheless. Could I justtake a few minutes of your time and illustrate?Thanks.

I am tired of people who have no respect for authority. I see people run stop signs, red lights, racethrough school zones, cheat at things, steal fruit at thestore, and all of it as if laws were merely suggestions.And religious authority I guess went out when the"new morality" came in. Even my own brethren don't respect it and are heard to say, "we don't have to haveauthority for everything we do." I picked up a bulletinfrom a Houston church a few weeks ago which advertised a "Winter Festival" ($10.50 per ticket); agolf tournament for the members; a blood drive;and several other things for which one would search invain for a passage for God's approval. Brethren, I'm tired of churches calling themselves churches of Christ and calling for a "thus saith the Lord" and thendoing whatever they want! What about II Jno 9?Doesn't it mean anything? And I Pet. 4:11? And Gal. l:6-ff?

I'm tired of people who excuse things. Things like homosexuality (Rom. l:28-ff). Folks excuse it as an acceptable "alternate life style" as if that's all that'sneeded for the approval of God. And drunkenness?well, that's excused as "just a sickness." And I'm tiredof people excusing lying in business by saying that it's just a part of today's commerce and trade. And I'mtired of people losing their temper and then excusing itby saying, "I'm only human." Folks, lying is sinful(Rev. 21:8). So is drunkenness (Gal. 5:21). To lose control of yourself is wrong (Rom. 12:21). Forgivenessis God's prerogative and we do a sloppy job of self-justification.

I'm tired of laziness. Of people who won't work. And it's not a matter of their being unable to work. It's a matter of they don't want to! And they are not all onwelfare rolls. Some of them have jobs and still don'twork. Or if they do, they do just enough to barely getalong. And sloppy workmanship is commonplacetoday. It used to be that "Made in U.S.A." meant quality and "Made in Japan" meant a poor copy. Nolonger! How sad that we have lost the pride of workmanship it takes to do a good job. God expects it(Eccl. 9:10; II Thess. 3:10; Eph. 6:5-6;), you know.

I'm tired of dirty language. It's everywhere—at the dime store, on the news, in the magazines, at the cleaners, the bank, the post office. And all ages do it. Iheard enough filth explode from the mouth of a littleboy about six years old a while back to do me from nowon. And women do it. Boy, do women do it! A lady inher late twenties was seated with several men at the table next to me at the coffee shop the other day. Theonly difference between her filthy language and that ofher male companions was the pitch of her voice! I don't know how I must have looked, but I thought I saw mydonut blush!

And I'm tired of fussing and fighting. Of people who "know" other people's motives, who equate soundnesswith disagreement. It seems to me that we are going tohave enough trouble while trying not to! And yet someseemingly think that the only way the work of theLord progresses is by controversy. Now I guess somefolks are already saying I'm soft. But I just believe thework of the Lord is superior to our trivial personalitydifferences and our semantical syndromes. Yes, I know we are to oppose false teachers and expose their doctrines, but some of the time what is passed off asfulfilling these obligations is merely personality pride.Instead of looking for trouble, we should "seek peaceand ensue it." And has it never occurred to some of us that we can "earnestly contend for the faith" and stillbe kind?

I feel better already. Thanks for letting me get thatoff my chest. Maybe next time I'll listen to you, ok?

F. B. Srygley was a contemporary of David Lipscomb, James A. Harding, F. W. Smith, M. C. Kurfees, T. B. Larimore, J. C. McQuiddy, and manyother stalwarts of two generations ago. F. D. Srygley(Filo B.'s brother) was thought by many to havebeen a better scribe than the younger brother. F. D.Srygley had died about the turn of the century. I donot recall having ever personally met F. B. Srygley,though I saw him once or twice. He was a watchmanfor trends among churches with reference both toorganization and doctrine and never hesitated to usehis pen to call attention to tendencies and trends awayfrom the New Testament pattern. The article belowreflects his thinking in the Gospel Advocate of July4,1935.

INDIVIDUAL WORK IN THE CHURCH

F.B. Srygley

Most of the work Christians are commanded to do is individual work. There is no organization in the churchthrough which very much can be done, except to meettogether to teach and be taught and to worship God. The disciples came together upon the first day of theweek to break bread, and Paul preached unto them.

The New Testament has no organization through which its members can work except the local congregation. Of course, much of the work of a Christian is, and of a right ought to be, individualwork. To visit the fatherless and widows in their affliction is pure, practical religion, and can be, andshould be, done by individual Christians. Congregations are made up of individuals, and thewhole congregation is benefited by the work of itsmembers.

There is little for the congregation to do as a congregation except to congregate and worship God.The greatest power in the congregation is the powerand work of its members, even when they are not congregated. The spirituality of a church consists ofthe spirituality of its members.

Institutions are established with the expectation oftheir support by the churches, without any offer of control, unless it be by remote control. Large churchesare sometimes advocated, I fear, to give some one or something control over the church when the contribution is accessible. The number of Christians composing a local church is not given in the NewTestament, except in the language of Christ when hesaid; "For where two or three are gathered together inmy name, there am I in the midst of them." (Matt. 18: 20.) This passage does not teach how many may begather together, but it does teach how few can do itwith his approval.

It seems that in small congregations the work of thecongregation as a whole can better be thrown on theindividual than it can in larger churches. The closer theindividual Christian can be brought to the publicworship the better for the membership as a whole.What is called the organization of the church, if thereis such a thing, is exceedingly simple. The New Testament does not use the word "organize" in connection with the planting of the truth in any locality. The church in the New Testament is represented as a building, but not as an organization.Individual responsibility to God is one thing that isemphasized in the New Testament. Too many peopleare trying to save others by controlling them ratherthan by teaching them the gospel and allowing them to be controlled by it. We are servants, even bondservants, to Christ; but we are free men, as far as man is concerned. "We shall be delivered from bondageinto the glorious liberty of the children of God." "Forwhy is my liberty judged of another?" On the question of liberty the apostle gives a caution thatshould not be overlooked: "Take heed lest by anymeans this liberty of yours become a stumbling block to them that are weak."

During the period immediately following World WarII, the returning soldiers who were members of thechurch of Christ brought back to the states a concernfor the spiritual needs of humanity. As they viewed theteeming millions of lost souls scattered throughoutEurope and Asia, they were moved by their conditionand longed to do something for their spiritual wellbeing.

The ravages of war were also being felt in a physicalway. People without homes, without sufficient food,and lacking necessary clothing provoked the compassion of the soldier as he viewed their destitutecondition. He felt, and would lead many others inthe states to so feel, that something must be done.

The reactions to the pleas of those who viewed thehorrors associated with war and the need for the gospelin other places were not immediate. It takes time toformulate and execute programs to satisfy the apparent needs of those living beyond our border. Theeffect of seeing the needs of foreigners also provokednew efforts within our own country. As brethrenstarted thinking in terms of relieving needs, theirsensitivities grew and they began to do more and moretoward helping others. An example: In 1950, therewere 10 orphanages operated by churches of Christ;between 1950 and 1960, 17 more were established.From a single institution founded in 1909 (TennesseeOrphan Home), the growth rate accelerated after the war.

The social consciousness that took root encouragedthe brethren to give attention to meeting the spiritualand/or social needs of others. Trying to evangelizeGermany with food to raising the living conditions inthe East with "Cows for Korea," programs sprang upduring the twenty years following the war that wouldset the pace for the work being done today by manychurches of Christ.

An additional social factor entered the picture when,in the early fifties, communications (radio and television) coupled with the mobility of the people topave the way for large, cooperative efforts, as theHerald of Truth. The new and easily accessible meansof communicating with others made it easy forambitious men to sell their programs to an eagerbrotherhood.

With a deep concern for the needy, the easily gainedknowledge of other churches (and their activities), and an ambitious breed of men who wanted to "do something," a shift in emphasis and direction for the church started to surface. But one cannot changedirection until he changes his thinking. So the nextstep

became apparent: No longer was an appeal made to theBible for authority to act, but rationalization,emotionalism, and humanitarianism took over. Withcries of "you cannot teach a man when he is hungry" or"what could be wrong with attracting a person through some recreational or social program whileteaching him the gospel?" the stage was set, theplayers were ready, and the audience would listen. What was only a trickle in 1950 would become a ragingtorrent by 1970.

Three Main Concerns

During the two decades following the war, threemain concerns would surface among churches ofChrist: Evangelism through cooperation, benevolencethrough cooperation, and an enlargement of work ofthe church beyond evangelization, edification, andbenevolence.

Evangelization through cooperation. The most often used approach during this period, except forthe local congregation, was the sponsoring church. Inthis arrangement, one church would take upon herselfthe oversight of preaching the gospel in a certain locality. This sponsoring church would oversee thepreacher(s), solicit the funds for the work from other churches, and take a maternalistic pride in protecting her "territory." This type of arrangementwas also utilized in certain works, for instance, in the Herald of Truth (national radio and television program), as assumed by the Highland Avenue churchin Abilene, Texas in the early 50s (the program hadoriginated in another state, but was transferred to the Highland elders).

Benevolence through cooperation. Institutions that care for the needy grew rapidly (orphanages, oldfolk's homes, etc.). These cooperative efforts were executed primarily through two types of organizations:A board of directors and local elderships. The board ofdirector arrangements had most of its support east ofthe Mississippi and the eldership approach found itsfollowing primarily in Texas. Both arrangementsserved as a way for local churches to contribute theirfunds into a central treasury, activating somethinglarger than the local church.

The work of the church was enlarged beyondevangelism, edification, and benevolence. The recreation craze took over churches. From the seemingly innocent "dinner on the ground," brethrenrationalized into a full scale community organizationwhere "fun, food, and frolic" could be found. Also, thechurch became a funding agency for certain enterprises (as colleges). (Note: Brethren had beendoing many of these things, i.e., supporting schoolsand involving themselves as community action organizations, in other countries long before beingproposed and practised on such a wide scale in theUnited States.)

The Emerging Voices

The emerging voices that would change the face ofthe church of Christ reflected a new mood. No longercontent to stick with Book, chapter, and verse, theirwritings demonstrated a dependence upon human reasoning that had not been used since the division that created the "Christian church." One of the publications, Questions and Issues of the Day (Areprint of three sermons preached by Batsell BarrettBaxter at Hillsboro church of Christ, Nashville,Tennessee, during November and December of 1963),was widely circulated during the period. Where somehad only touched the surface, bro. Baxter would, underthe guise of giving a scriptural answer, open thefloodgates for even more apostacy. (Reference will bemade to these sermons (tract) throughout the series).

With the growth of inter-congregational cooperatives, justification was sought for such effortsas the Herald of Truth, World Radio, Cows for Korea,etc. In order to sell the brethren, it would be necessaryto destroy the belief in the independence of the local church. So, in his tract, Baxter said,

The very heart of Christianity is love whichties people together rather than separatesthem. The emphases of Christianity standsolidly in favor of removing barriers andwalls of separation in favor of unity and oneness. Only because of geographicalnecessity were there separate congregationsof the Lord's church. (Baxter, p. 7).

In this subtle statement, a seed is sown that wouldactivate the universal church. There is nothing in theNew Testament that indicates separate congregationsexisted because of distance. All that we know is that God made elders only elders in one church (Acts 20:28), and that any cooperative effort that places elders overthe work of more than one church violates the patternset forth in the New Testament. Those who would reshape the church had their tools working.

A further attempt to justify the grand schemes ofthe new visionaries became apparent in such statements as,

There are some works too big for a single,local congregation to do. (Baxter, p. 11).

This argument was borrowed from Campbell and others who authored the missionary society concept ofyears gone by. It is nothing new, only a way to erodeconfidence in the Lord's way. It seems somewhat surprising that apostolic congregations failed to realize they were not big enough to do God's work—they just went ahead and did the work anyway!

When gospel preachers pointed out the distinctionbetween the work of a local church and the work of an individual Christian, some tried to break down theBible distinction in their responsibilities.

Any "good work" which the individual as aChristian, is obligated to supportfinancially, the church is equally obligated tosupport financially ... If it is a good work, which the Lord wants done, the obligation falls equally upon individuals and upon the church, for individuals are thechurch. (Baxter, p. 23).

It seems unnecessary to point out that 1 Timothy

5:16 makes the very distinction that Baxter deniesexists. It is difficult to explain why those who havepreached the gospel for years, taught Bible classes on acollege level (in schools operated by brethren), and served in so many areas missed that passage.Unfortunately, once a person starts his path intoliberalism, he seems to possess an exceedingly bad memory.

While denominations have for many years operatedhospitals and other welfare institutions, churches ofChrist have been aloof from such efforts. The risingcries of the two decades under consideration would begin to paint a new picture that could open the doorsfor such institutions.

If there were no hospitals or other means of caring for a sick person, the church wouldthen be obligated to establish some methodin order to carry out the responsibility thatGod has given us to care for the sick. Suchwas the case at Nowhe Mission in South Africa. (Baxter, p. 24).

What brethren would not do in America, others weredoing in Africa. It would seem that earlier preachers,in fleeing the seed of denominationalism, missed the boat altogether. Instead of preaching the gospel,saving souls, and establishing churches, they shouldhave been building hospitals. The social consciousnessthat was provoked following World War II is beginning to have its effect.

During the early part of the period we are considering, many brethren suggested that a battlewas being fought on the orphan homes issue in orderto put the colleges into the church budgets. After theinitial ground work, it did not bother Baxter to say,

If Christian schools are needed and can be used by the church to train its young, doesthis not establish a strong implication thatthe church might have some responsibilityin starting such schools and causing them tobe available when young people have needfor them? (Baxter, p. 27).

The fruit of that position has borne several elementaryand secondary schools supported by churches (over100). While they may refuse a direct contribution fromthe church treasury, they often meet in church buildings, use church busses, and utilize other facilitiespaid for and maintained by local churches. Churches ofChrist in various communities DO support secularschools.

Do not assume that churches had never supportedschools before. It is apparent that David LipscombCollege has, through the years, accepted church donations.

The contribution at Charlotte Avenue Church on March 29, toward the support ofeducation at David Lipscomb Collete,amounted to $1,329.85. (Gospel Advocate,April 16,1969, p. 252.).

Yet, the opposition before the fifties had been formidable and only a smattering of such support could be identified. Nonetheless, once the principle had beenaccepted, that is, churches may support human institutions from the church treasury, colleges could attempt to get "their part."

Seeds Taking Root

As brethren increased their efforts to try to restructure churches in such a manner as to allow the support of human institutions, as well as the enlarging of the scope of the work of the local church, arguments were made designed to teach that orphanages and secular schools stood or fell together. The emotional appeal of a needy child would becomethe springboard from which support for colleges would be launched. Some brethren had predictedthat such would happen and it became a reality whenBaxter wrote,

Some who are agreed that the church cancontribute to an orphan's home are not convinced that the church can contribute to a Christian school. It is difficult to see a significant difference so far as principle isconcerned. The orphan's home and the Christian school stand or fall together. (Baxter, p. 29).

All denials notwithstanding, when it was put in blackand white by one of the "leaders" of the institutionalmovement, none could ignore the implications.Increasingly, more cries went up for churches to begin supporting schools from their treasuries—for, after all,if you can do one, why not the other? Really, why not?

A further erosion of the work of the church took place when recreational pursuits became acceptedpractices in many churches. One of the churches thatpresently bemoans the growing liberalism among somechurches of Christ was herself one of those who set the pattern of behavior. The Getwell church in Memphis,Tennessee, now sponsors seminars, publications, apaper, and other efforts that attempt to stop thegrowing tide. BUT—look at the following, lifted verbatim from her bulletin.

OUR THANKS to every one who helped theboys and their ball teams . . . All the youngpeople who went to the ranch parties Monday and Tuesday nights thoroughlyenjoyed every minute of the outing . . . Theteen-age girls class will present a shortplay this coming Tuesday night, August1st, on "Love, courtship, and marriage. ". ..There was a good group of men and boyswho went on the camping trip last week . . .Our boys are really playing good ball thisyear from the Pee Wees to the Juniors.(The Getwell Reminder, July 20, 27, andAugust 31, 1961).

Those who are screaming so loudly against the modernproblems had better check their history—they set thepace and men who were even more visionary took theball and ran (no pun intended).

When a church had determined that it intends to

integrate various programs into the local work, there is

a demand for facilities. These facilities will become

the key to the type of work in which that church

engages. It is also a way of seeing the attitude

(spiritual or secular) that a congregation possesses.

Preliminary work of construction of a high

school student center for the Broadway

church of Christ to be located at 1808-12

Main St. has been started by Claude Martin

/ Son, with the cost estimated at $53,000 . .

.The floor space of 6,200 feet will embrace a

large recreation room, snack bar, lounge,

kitchen, storage and mechanical rooms, two

offices, and restrooms. (Eugene Britnell in

Shocking Quotes, p. 2).

Such facilities had been unknown among churches ofChrist prior to this time because the churches of Christhad not engaged in work that necessitated such. Whenmen secularize the church they must have buildingsthat further secular ends. The simple structures maintained by most congregations (auditorium,classrooms, study, storage, and restrooms) indicate adesire to fulfill the work God assigned to the churchand NOTHING MORE. Any facility that makesprovisions for the church to do something the church isnot authorized to do IS WRONG. When the seeds of the social gospel are beginning totake root, there is a new emphasis upon relieving theneeds of a physical nature with less and less time and energy spent on the spiritual man. The two decades under consideration produced arguments that indicated more interest in the physical man than spiritual man. Let us face the fact squarely: the New Testament church had more concern about ministry to the needs of humanity than we do, andNew Testament Christians accorded more moneyand effort proportionately to benevolence than do we. The primary financial concern of the New Testament churches, the Lord's Day contribution, the inter-congregational relationships were primarilycentered on benevolence. And the church grew tremendously. (Childhaven News, December, 1964, article by Gale Oler.).

How one who had preached the gospel for years couldever come up with a notion like this is dumbfounding.But when brethren are intent on building their own welfare institutions, they will grasp the last straw tokeep from going under. What Oler did was to undermine evangelistic responsibility. Contrary to what he said, the early church grew because the gospelwas preached in its purity and simplicity and NOTbecause someone was fed (Colossians 1:23). This isnot to discourage scriptural benevolence, but it mustbe kept in its proper perspective.

The voices that would change the face of localchurches and the work that God had given them werenot silent during the 50s and 60s. With vigor, they accused the antis of everything from being "orphanhaters" to "anti-Christ." But in the 80s, some of thevery ones who were so aggressive are beginning toreap what they have sown. Apparently, there are eventhose among the more conservative minded that wouldmake overtures to the despised "antis." But let them remember who is at fault and who it was that warned of the impending spiritual disasters. Even while they enthusiastically advocated inter-congregational cooperatives, altered the work of thechurch, and changed the face of the local congregation, there were Christians throughout theland that cried against their schemes. Perhaps it ispossible for all involved to take an unemotional andunbiased look at the efforts to halt the rising tide ofliberalism and honestly judge why the "antis" cried out against the teachings and practices of some.

Resistance Evident

During the period in which church supportedinstitutions were growing by leaps and bounds, therewere voices that cried against the practices. Those whoopposed the modern schemes used every means attheir disposal to bring brethren back to Bible principles. As is true in every controversy, somelistened and some did not. For that courageous fewwho dared to speak against the powers of the day, weare indeed thankful. Many of them suffered financially(lost their jobs and had meetings cancelled), othersfound their families alienated by their stand for truth,and the pressures of friends were felt in nearly everyquarter. Only those who lived during that period canfully appreciate the circumstances. But what was it they stood for that made them stand against the newwave of activity and thinking?

Elders, preachers, and brethren emphasized that every practice, every idea, and every principle musthave Bible authority. Such a position was based on Colossians 3:17, "And whatsoever ye do in word ordeed, do all in the name of the Lord Jesus, givingthanks to God and the Father by him." This placedthem in conflict with the ones who said we did manythings for which we have no authority or we do notneed authority for all we do. How foolish not to realizethat once we abandon the principle of having Book, chapter, and verse for everything we do in religion, wehave abandoned the only standard available and thereis no stopping place. The modern leaders in somechurches of Christ have accepted the consequencesof the earlier refusal to seek Bible authority andgladly accept practices (instrumental music, societies,recreational programs, church support of schools, etc.) because they have been so conditioned. The seeds sownin the 50s and 60s have produced some corrupt fruits.

In an attempt to stave off the sweeping tide ofapostacy, brethren pointed out that each church wasself-governing and the elders looked after the needs of the local flock. Paul had said as much in Acts 20:28,"Take heed therefore unto yourselves, and to all theflock, over the which the Holy Ghost hath made youoverseers, to feed the church of God, which he hathpurchased with his own blood." Please note they were over the flock—not the work of several flocks. The apostle Peter was even more emphatic when he said,"Tend the flock of God which is among you" (1 Peter 5:2). Tending the affairs of many flocks (thru acceptance of contributions) or overseeing a workthousands of miles away violates the principle of thepassages just quoted. While the desire of many was tosee that more heard the gospel, it is significant that byfollowing the apostolic pattern the early church effectively carried the gospel (without TV, radio, and newspapers) into the civilized world (Colossians 1:23).Brethren who lose faith in God's way soon convincethemselves that God's way will not get the job done. How faithless!

As a spiritual institution, the church of our Lord hasspecific works that she is to perform. Each local churchengaged in these works. They are named in Ephesians4:11-12, "And he gave some, apostles; and some,prophets; and some, evangelists; and some, pastorsand teachers; For the perfecting of the saints, for thework of the ministry, for the edifying of the body ofChrist." Three words may effectively describe what the church is to do: Evangelism, edification, andbenevolence. The new wave of the 50s and 60s enlargedthese responsibilities to encompass all kinds of socialprograms, taking over responsibilities that belongedto the family and to the government. Many disciplespointed out the truth as to the church's obligationsand chided those who would corrupt the spiritualnature of Christ's body. Again, some listened and somedid not. Brethren continued to attempt to bring thosewho were rushing headlong into apostacy back to theBible. We have no right to bind more upon the localchurch than did the apostles of Christ.

Once it was clearly shown that Christ intended thechurch to engage only in that work she, had beenassigned, certain teachings that would regulate thatwork became apparent. The longer we search the truth,the more obvious are the principles of truth. A carefulsearch of the New Testament proved the following.

1. Each church was responsible to use itsown funds in preaching the gospel. Nofunds for evangelism were surrendered tosister churches to preach the gospel.
2. No funds were sent from several churches to one church to enable it to do more preaching.
3. No funds were sent through any congregation to preach the gospel.
4. All funds for preaching went directlyfrom the treasury of the local church tothe evangelist (Philippians 4:15-16; 2 Corinthians 11:8).

Therefore, no church has the right to become theevangelistic agency for several churches (This is theerror in sponsoring churches and the Herald of Truth).Not only is it scriptural for each church to do her ownevangelism, it is more effective and efficient.

WHAT IS IMPRESSIVE TO THE WORLD DOES NOT NECESSARILY IMPRESS God. While certain ones seemed to be relishing "our" national programs and the new image that could be presentedby "the church of Christ," we were losing sight of ourmain obligation: Pleasing God. How can we believethat God is happy with us when we disrupt theautonomy of the local church, involve the local congregation in works that are not mentioned in theNew Testament, and restructure the church after ourown image of what the kingdom should be like?

Another area in which there was a responsibility forboth Christians and the church was that of benevolence. Certain principles were called to the attention of those who would engage the church ingeneral welfare practices. Not only do those of us wholived through the 50s and 60s need to be reminded of the Biblical practices, each new generation must beinformed.

1. Each individual was commanded to meet his obligations in the care of the needy."Pure religion and undefiled before Godand the Father is this, To visit the fatherless and widows in their affliction,and to keep himself unspotted from theworld" (James 1:27).
2. Each congregation was to relieve thoseneedy within the local church that wereobjects of the church's help (Acts 6:1-7).
3. Any destitute church (one that could notcare for the needy for whom she wasresponsible) could receive help from achurch with abundance (Acts 11:27-30).
4. No permanent organization for funneling money from several churches to one church existed.
5. Each local church took care of her own needy and did not set up some kind of institution to permanently relieve the needy of the community and/or of otherchurches.

When Christians meet their responsibilities to theneedy (1 Timothy 5:8), and churches meet their responsibilities to the needy (Acts 6:Iff), all needy forwhich disciples of Christ are responsible will be relieved!

Liberalism: a definition

The preceding background has been presented sothat we might be able to define, in a clear and lucidmanner, liberalism. It is evident that what brethrenrefer to as liberalism is not the same as the way inwhich the world uses the term. Bulletins of churches that would charge many with liberalism are themselves guilty of liberalism. To properly define itfor our understanding as brethren, please note the following two characteristics of liberalism.

1. Liberalism is the result of people expressing and/or acting by their ownchoosing. It is the unrestrained disposition to abandon Bible authority(Book, chapter, and verse) and to determine to act upon some other standard ("it works," "it is a good work,""I don't see anything wrong with it,""How can something accomplishing somuch be wrong," etc.).

2. Liberalism is the result of an attitude toward the word of God. Those who follow its principles do not completelyabandon the New Testament, but theymake allowances for activities that please them without due consideration as to the New Testament order.

As Alexander Campbell rationalized the missionarysociety, so some of the 50s and 60s rationalized their projects and institutions into acceptance. A conservative approach to an understanding of theBible will never result in one losing faith in the needof sticking to the book; a liberal approach will inevitably lead one away from Bible authority.

Over the years we are considering, brethren lostfaith in the New Testament pattern (some ridiculed theidea of such). Yet, God had always emphasized thenecessity of respecting a pattern, even telling Moses,"See, saith he, that thou make all things according tothe pattern showed thee in the mount" (Hebrews 8:5) when he is to build the tabernacle. Over one hundred years ago, John T. Welsh wrote,I think it is an undeniable truth, that men neverdeparted from primitive Christianity until theylost faith in it. And no Christian ever yetadopted human systems and appliances until hisfaith becomes weak in the divine; . . . We wantmore faith and less machinery, more work andless talk, more faith and less planning. The Lord has given us the plan, and bids us go work inhis vineyard; but instead of going to work withthe tools he has furnished, we spend all the day in making new ones which in our wisdom, wethink will work better. Let us quit it and go towork with a hearty good will. Sound advice indeed!

Once a person has abandoned faith in the New Testament order, there is no stopping place.It is interesting to observe that Dr. L. L. Pinkerton, who formally opened the KentuckyFemale Orphan School at Midway, Kentucky, thefirst week in October, 1849, served as Chairman of the Convention which established the American Christian Missionary Society the third week in October, 1849. From the beginning both of theseinstitutions drew contributions from churches. Pinkerton was also credited with introducing the melodian into the Midway church just ten yearslater (1859) and then denied verbal inspiration of theBible within another ten years (1869). —James R.Cope For those of you who have been members of theLord's church since the early fifties, think of whether the congregation in which you now hold membership is like the one in which you were a partin the 50s. Can you not see what we are saying?

Those who weakened the respect of younger brethrenfor God's order are now paying the penalty. The far-out

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churches of Christ are but the logical conclusion of thearguments that were presented to justify churchsupport of orphanages and schools, and the Heraldof Truth and sponsoring churches. Instead of bemoaning the present situation, why not resolve to goback to the fundamental teachings of such passages asColossians 3:17. 2 Peter 1:3, 2 Timothy 3:16-17, andevery other passage that emphasizes the necessity ofauthority? It is not too late for some—it is not too latefor you—but some basic changes in attitude must bemade.

Only a profound respect for God's order can solveany issue and/or problem among those who would bedisciples of Christ. If you still believe this, you are ourfriend.

"WALKING IN THE LIGHT"

"This is the message which we have heard of him, anddeclare unto you, that God is light, and in him is nodarkness at all. If we say that we have fellowship withhim, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we havefellowship one with another, and the blood of JesusChrist his Son cleanseth us from all sin. If we say thatwe have no sin, we deceive ourselves, and the truth isnot in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:5-9).

A great deal is being said these days about this subject by different brethren.

(1) Some are taking the position that each time one commits sin that he ceases to walk in the light, breakshis fellowship with God, falls from grace, and istherefore lost until he recognizes such sin, confesses toGod, and prays for forgiveness. (2) A second position is that the Christian can live ahumble, penitent, and prayerful life, making a sincereeffort to obey God at all times, and that although hemay sin, he is forgiven and can stand in God's grace (Romans 5:2), remain in the light, and in fellowshipwith God and Christ.

My convictions are that both of the above positionscarry the subject to extremes, and the truth is includedin a modified combination of the two.

1. I believe that sin separates one from God. "Behold the Lord's hand is not shortened, that he cannot save; neither his ear heavy, that he cannothear: But your iniquities have separated between youand your God, and your sins have hid his face from you

that he will not hear" (Isaiah 59:1-2). Therefore all sin,of which we have knowledge, must be repented of,confessed, and forgiveness sought by asking God toforgive us. I know from I John 1:7 (quoted above) thatthe Christian has access to that which is efficacious in remitting sins (the blood of Christ is WHAT remitssins), and we are promised they will be forgiven us IFwe confess them. (Thus, the time we confess our sins isWHEN they are cleansed by the blood of Christ v.9). Itis interesting to note that the words "cleanse" and "cleanseth" are used in both verses (7 / 9) to describewhat takes place when the efficacy of the blood is usedas a "propitiation for our sins" (I John 2:2).

2. If we are walking in the light (endeavoring to livethe Christian life) will not the efficacy of the blood beapplied to our lives unconditionally whether we areable to know all of our sins or not? NO! "But," someone says, "because the word that is used in connection with the blood is present tense, it is therefore stated that the 'cleansing' is a continuingprocess, and not just a "one-time occurrence." Withthis statement I am in complete agreement. However,the continuation of the cleansing by Christ's blood isconditioned on two things, walking in the light, and arecognition of, and confession of, one's sins.

There are a number of things I know about walkingin light and darkness because God has revealed them.However there are some things I cannot know becauseGod has not revealed them. For example:

(1) I know that the word "walk" is present tense anddoesn't mean a one time act but a continual taking ofsteps and would therefore in the context under consideration mean one's manner of life. (2) I also know that one may say he has fellowshipwith God and be walking in darkness. John said, "Hethat saith he is in the light, and hateth his brother, is indarkness even until now" (I John 2:9). At the point hebegan hating his brother did he take his first step indarkness? If not, how long did he have to hate hisbrother in order to be considered walking in darkness?There are many who profess they know God and are walking in the light. However Jesus said, "This peopledraweth nigh unto me with their mouth, and honorethme with their lips; but their heart is far from me (Matthew 15:8). And Paul said, "They profess that theyknow God; but in works they deny him. . ." (Titus 1:16). (3) The idea, according to the second position at thebeginning of this article, is that one "stands in God's grace (Romans 5:2)." My understanding of the passages is simply that according to Romans 5:1 weare justified (absolved of all guilt) by faith, (by thefigure of speech called "synecdoche"—a part put forthe whole. Thus the word "faith" encompasses all man isrequired by God to perform to be justified, Hebrews5:9). Thus by God's grace and our faith we stand justified. However, this seems to me to be all that Godis saying in I John 1:7-9. By God's grace we have the efficacy of Christ's blood, and by our faith we believeHis Word and seek His forgiveness when we sin.

3. Brethren then begin to categorize sin. What about sins of ignorance, willful sins, sins that are caused by weakness of the flesh? Are there any otherkind? I believe that about covers the entire spectrumof sins that one may commit.

But what happens when man sins, in God's scheme of things, for those who are endeavoring to live theChristian life? to "walk in the light" if you please? Theonly way I would be able to answer these questionswould be to give you God's explanation IF He had explained it—which to my knowledge He hasn't.

There are some things which He has said that I canexplain.

(1) He has said one can be justified—absolved of allguilt (Romans 5:1-2). (2) He has commanded that I be Holy for He is Holy(I Peter 1:16). (3) He has told us of David's request to be forgiven of "secret faults" (Psalms 19:12), or as my understanding of the passage is, faults (sins) of which David was unaware. (4) That Simon in Acts 8, even though a new convert, was told when he tried to buy the gift of God withmoney, that his heart was not right with God. He wasthen instructed to "repent therefore of this thy wickedness, and pray God if perhaps the thought of thineheart be forgiven thee" (Acts 8:22). This tells us howGod expects us to deal with those sins of which we are aware. (5) That Jesus taught his disciples to ask God to"forgive us our trespasses. ." (Matthew 6:12); andwhen the publican prayed unto God, ((God be mercifulto me a sinner" (Luke 18:13), Jesus said he wasjustified. This shows that as I understand that I am aweak and sinful creature and ask God to forgive me ofmy sins of which I may not be aware, and to be merciful to me as a sinner that He will do so. (6) I am to "pray without ceasing" (I Thessalonians5:17). Now noting that John said our fellowship withGod is conditioned on our walking in the light (I John 1:7), our walking in the light is conditioned on ourbeing justified (Romans 5:1-2), and our being justifiedis conditioned on repentance and confession that oursins might be forgiven (Acts 8:22; I John 1:9), while allof this is made possible through the efficacy of theblood of Christ,

Conclusion

Now let me suggest something to you as you readthe conclusion of this article. If you have not already,make up your mind now that whatever you learn fromGod's Word that constitutes sin, whether of commission or omission, you will give it up. Ask Godto forgive you of any sin of which you may not be aware. If you know of any sins you have committedbut have not repented of, repent of them and ask Godto forgive you. Now, if you have done these things, ifmy understanding of the things I have presented in this article is correct, you are forgiven of every sinwhether of ignorance, willful, or caused by weaknessof the flesh. (Of course I, like John in our text, am speaking of Christians). If you died now, this instant,would there be any sin on your record? No! Becausewhen you have

been justified you are absolved of all guilt—of everysin. And if you continue to practice the above mentioned things that brought about yourjustification by the blood of Christ, you can remain inthat justified condition.

Neither Judge, Jury, nor The Son of God

"But," someone asks, "what about the Christianwho has lived a good Christian life for 25 years andwhile speeding gets killed in an automobile accidentwhile breaking the laws of the land who does not havetime to repent?" There is no revelation from God, ofwhich I am aware, on such a situation. Thus neither Inor anyone else can tall you what God "may do" undersuch circumstances. If I told you what I thought, thatis exactly what it would be, my "think-so." And we tellthose in the denominational world that their "thinksos" do not count with God.

Since I am neither judge, jury, nor the son of God,nor is anyone else on earth today, let us all just saywhat God has said in His Word. We will be forgiven ofour sins when we repent of known sins and confessthem, ask God to be merciful to us as sinners and forgive us of sins of which we may not be aware. Let usdo what He would have us do in studying His Word and living the Christian life, and be what He wouldhave us be, righteous, justified, and holy, as we goabout daily "praying without ceasing." Thus we can bejustified, live justified, and die justified. In the wordsof Eugene Britnell in the Gospel Guardian, Volume 19, Numbers 8 / 9, Page 14, when he was reviewing somethings said by Jimmy Allen of Harding College, "In his Harding speech, he said that one does not have to'be right in every point to go to heaven,' but that one'must be right concerning the way of salvation.' I havealways thought that the 'way of salvation' was the way to heaven!

"He stated that he did not believe 'that one unrepentant sin will send one to hell.' Now that is astrange statement for a gospel preacher. In debate with Baptist preachers they want to know how manysins will cause one to be lost. We reply that it is not amatter of how many but rather will any sin condemn us,and conclude that one unrepentant sin will condemn. Maybe we have been wrong!

"One sin kept Moses out of the promised land! Onesin killed Nadab and Abihu! One sin killed the prophet who was sent to Bethel! Read James 2:10 and Acts

17:30. "Allen asked, 'What about unknown sins?' and then cited Psalm 19:12. That verse doesn't help him.David realized that even 'secret faults' could condemn him, and surely he repented or he would not have beenpraying. Remember, Jimmy taught that an unrepentant sin would not send one to hell! He said,'God's way takes care of us' and gave I John 1:7 as proof. But are we walking 'in the light' and in 'God's way' when we refuse to repent? Luke 13:3 doesn't sound like it! I don't believe the blood of Christ will cleanse us of all sins if we are not penitent of all sins."(And this expresses exactly what I have been sayingthroughout this article JTS).

God's people are called His family (Eph. 3:15). Weare a member of His family because of love; His and ours. One of the most important attributes for a successful family is love. We are to love our mates andour children (Eph.5 & 6). This love also is to carry overinto the brotherhood (church). We are brethren (brothers and sisters) and Peter says we are to lovethis brotherhood (1 Peter 2:17). Love in the family(both personal and church) pleases God.

When a member of our family is sick, it should causeconcern in the whole family. So it is with the family ofGod. We should weep with those who weep and rejoicewith those who rejoice (Romans 12:15). Should one inour family not show up at lunch time when expected, itshould be a matter of concern to the rest of the family.The same should hold true when one of our familymisses worship. It should concern us all.

Most families enjoy being together; yearly reunionsare held, vacations are taken, great distances are traveled just so we can get together as a family.Parents yearn to see their parents and their childrenand loved ones as often as possible. It should be thesame in the family of God. A love for God's family willcause us to desire to be together, and yearn for the"fellowship" (spiritually sharing together—not dinneron the ground) that can be found only within the body of Christ.

The Scriptures speak often of spiritual fellowship, the sharing together which comes about by our being aclose-knit family. Luke tells us in Acts 2:42,46 thatsome were together even daily. Togetherness keeps theearthly family close. This is also true of God's family,the church. The more we are together the more wewant to be together, thus the more love we will havefor one another and God. Togetherness is cemented byour love, our common goals and our like precious faith.When our togetherness is motivated by love thenreligion is real,, meaningful and fulfilling. Are you contributing to or hindering the togetherness of your family (both personal and spiritual)?

OF FOOL-HARDINESS AND FORTITUDE

On August 17, 1969 Hurricane Camile aimed itsfurious force at the Gulf Coast of Mississippi. Hours inadvance of the storm's arrival, state troopers knockeddoors in the endangered areas warning residents to fleefor their lives to higher ground. Some "brave" souls,however, refused to evacuate. One group of swingers,in particular, remained in their beachfront apartments.Planning a "hurricane party" for that evening. None ofthem lived to see the light of the next day. Courage inthe face of danger? No, fool-hardiness in the extreme.

There is a world of difference between genuinefortitude and mere fool-hardiness. The braggadocioand bravado of the latter is only a cheap imitation ofreal courage. It swaggers and scoffs at danger, making a showy pretense of its "strength". It is foolishly adventurous and rash. It carelesslydisregards even the worst dangers, and thinks itselfinvincible.

In contrast to this recklessness, true strength never underestimates danger and never runs unnecessaryrisks. With an understanding of its own vulnerability,it has a healthy respect for threatening circumstances.It has a sober vigilance, an alertness to harm whichkeeps it clear of peril whenever possible. It has no needto display itself, and does not go out of its way to showhow much it can "handle".

In worldly matters, fool-hardiness can be life-threatening, but in spiritual matters it can be evenworse; it can be eternally disastrous. The person whocourts dangers to his soul, contemptuouslydisregarding warnings, is bound to pay the pricesooner or later. He may temporarily "get by" showingoff how many spiritually-threatening things he caninvolve himself in without his being overcome spiritually, but ultimately he will be dismayed to findthat his "strength" was insufficient.

Examples of spiritual fool-hardiness abound. Howmany young, unmarried Christians have engaged inintimate sexual petting, rationalizing it by thinkingthey were spiritually "strong" enough to handle it?How many Christians, young and older alike, listendaily to music the lyrics of which are ungodly andimpure, believing themselves to be spiritually "strong" enough for it to have no harmful effect onthem? How many engage in mixed swimming on the grounds that they are spiritually "strong" enough notto be influenced by near-nudity? How many take a "social drink" when it fits the occasion, thinking theyare spiritually "strong" enough to avoid the pitfalls?

How many Christians believe they can take filth intotheir minds at the movies or at home on TV and not be polluted by it? How many believe they can listen toand laugh at profanity and dirty jokes on the job oramong friends and it not rub off on them? How manybelieve they can have their closest associations amongnon-Christians and not be influenced by them? Howmany believe they can miss services of the church andnot be weakened by it?

These questions could go on almost indefinitely, butthere is one other question begging to be asked: "Can aman take fire in his bosom, and his clothes not beburned" (Prov. 6:27)? Only the fool (or the incrediblynaive) would answer "yes". And only the spirituallyfoolhardy would claim that the activities mentionedabove do not "bother" him. The fact of the matter is that even the strongest person, physically or spiritually, needs to "take heed lest he fall" (1 Cor.10:12). No one is so strong spiritually that he canafford to disregard danger.

The person who excuses his involvement in morally dangerous situations by defending his ability to comeout unscathed is rarely the person who really isspiritually strong. Ironically, it is almost always thespiritually weak person who talks of all he can do andnot be hurt. The Christian who does indeed have enough strength to withstand heavy temptation ismost often the person who stays as far away from it aspossible. He understands the reality of spiritualdangers, and he has no need to display his strength byflirting with unnecessary risks.

Worse yet is the often disdainful way the spirituallyfoolhardy person treats those who warn against hismorally perilous lifestyle. He is impressed with hismore "mature" way of thinking, and he is proud of theway he can handle himself in situations that would bethe undoing of old-fashioned Christians. He has outgrown the need for sermons on worldliness. He considers those "legalists" who would question hisactivities and he flouts their admonitions. Like Lot, heis sure he can "pitch his tent toward Sodom" and notbe corrupted.

The Bible has a good bit to say about "fleeing"certain things. After discussing several moral dangers,Paul warned Timothy, "But thou, O man of God, flee these things" (1 Tim 6:11). In his second letter, Pauladvised, "Flee also youthful lusts" (2 Tim. 2:22). Tothe Corinthian Christians who lived in what was reputed to be one of the most morally degraded pagancities of its day. Paul wrote that they should "flee"fornication and idolatry (1 Cor. 6:18, 10:14). There isnothing any more cowardly about fleeing for onesspiritual life than there is fleeing for ones physical lifebefore a killer hurricane. The question is not one ofcourage, but of common sense.

To think that we are not "bothered" by thecorruption and immorality which literally engulfs ustoday, is to underestimate the power of temptation andof Satan himself. Surely nothing would please himmore than to have us become complacent about our"strength". He understands, though we may not, thatfools rush in where angels fear to tread. Christianfriend, whoever you are and however capable you maythink you are at holding out against temptation, pleasebe advised that there are limits to even your strength.You think do you, that you are of the few who canhandle fire without getting burned? Who are you fooling?

Send all News Items to: Wilson Adams, 317 Trinkle Ave., N.E., Roanoke, VA 24012

back in 1978 and there were fourteen souls baptized then. This

FIELD REPORTS—FOREIGN congregation continues to grow. While there this time (29 days)CARLOS A. CAPELLI, Casilla #83,1665 Jose C Paz, Buenos Aires, there was much interest and five souls were baptized and twoArgentina. By the Lord's kindness I was permitted to return againrestored. This congregation was begun in 1978 through the work oflast month to Bogota, Columbia in South America. I preached there Wayne Partain and Carlos Restrepo. Also the Lord continues to

bless the work at the San Miguel congregation here in Argentina.While I was away there were two souls baptized into Christ. In theJoes C. Paz congregation things continue well too. While away therewere two souls baptized there. I hope that you can see the progressin the Spanish work. May we all take courage and continue tospread the gospel. God bless you all.

PETER McPHERSON, Box 254, Airdrie, Alberta, Canada. After moving to Airdrie, Alberta in August of 1981,1 must report that for the sake of my family I must move back to Ontario. Our parents are aging fast and are in need of our care. So we must go and take care of that responsibility for the present. As a result of our move the church here will be looking for a preacher. You may write to Allan Michaud at the box number given above.

FIELD REPORTS—U.S. RAY F. DIVELY, 425 Dippold Ave., Baden, PA 15005, The year 1981 was another busy year for me. Besides the local work, I was privileged to preach for nine congregations in seven states. Also, I preached in Canada. The Baden church helped support three preachers in foreign fields. One each in Mexico, India, and the Philippines. Also, we helped a little with the work in Japan and another preacher in Mexico. We continue to put in weekly teachingarticles in the newspaper offering a correspondence course. I continue to write letters to the editor on Biblical subjects. We are getting some responses from all of this. We also sent several Bibles,tracts, etc., to brethren in different countries in 1981.

HERBERT FRASER, 2920 Michigan St., Sarasota, FL, Followingfive years work with the church in Osprey, FL, I recently began with the young church in Sarasota. This church had its origin abouttwo years ago, resulting from a desire for scriptural harmony—acondition sadly lacking in former congregational ties. For manyyears there had been a need for a congregation in Sarasota clearlycommitted to Divine truth. Paul Branch, of Bradenton, worked with these saints during those two years. Good growth, in both numbersand morale, has been evident since. Outlook of the present andprospects for the future are encouraging.

MICKY GALLOWAY, Box 126, Piggott, AR 72454. Concerningthe debate here in Piggott between Keith Sharp and Vernon Barr(May 31-June 4), we have secured a bigger facility than was formerly announced. The debate will take place in the Middle School Gymnasium on S. Taylor Ave., just off Hwy. 62 E. The debate will deal with the subject of baptism the first two nightsand Premillennialism the last two nights. For more informationplease contact me at the above address.

DERREL SHAW, 5927 Spruce Forest, Houston, TX 77092. I havebound volumes of the GOSPEL GUARDIAN from 1949 to 1970. These are volumes 1-21. I would like to sell them for $600 or best offer received by May 1,1982.

PREACHERS NEEDED SELMA, AL—The church that meets on Poplar St. is in need of anevangelist. There are approximately 25 to 30 meeting at this time.Those interested should contact David Barlow, 2519 Hwy. 14 E.,Selma, AL 36701. Or phone (205) 872-3822.

MALVERN, AR—The church that meets at 923 Wilson St. in Malvern is in need of a preacher as of June, 1982. Experiencedpreacher is desired. Must be willing to give book, chapter and versefor all that he teaches. We are self-supporting and have an averageattendance of 55-60. Those wishing more information may writeHoward Soma at 1426 Pleasant St., Malvern, AR 72104. Or call

(501) 337-1233. Or Wendell Williams at Rt. 1, Box 210-B, Malvern,AR 72104. Or call (501) 332-2664.

NEW SMYRNA BEACH, FL—The Central church in New Smyrna Beach is seeking a full-time minister. We are a small congregation of about 35 active members. The man we are seeking must demonstrate the willingness and desire to be extremelyactive in the Lord's work. At this time, we are able to provide only $225 per weektoward support. We also provide a small, two bedroom home. Anyother monetary support would have to come from other sources. Ifinterested contact the Central church of Christ at P.O. Box 231, New Smyrna Beach, FL 32069.

OKEECHOBEE, FL—The Westside church of Christ here is looking for a preacher. Contact Franklin Varson at (813) 763-2023days, or 763-3462 evenings for more information.

SANFORD, NC—The church that meets in Sanford is in need of a preacher. Some outside support would be necessary. Interestedindividuals should contact Eugene Edwards at (919) 944-1409; Tom Gray 776-0373; or Tom Dickerson 483-5723.

KALISPELL, MT—The church in Kalispell, MT needs someone who can devote full time to studying and teaching thescriptures. He will have to be willing and capable of teaching Bible classes nearly every day of the week. This is a verychallenging work in a very beautiful valley. For more informationcall (406) 755-9779 or write the church c/o 170 Wilson Hts., Kalispell, MT 59901.

SUPPORT NEEDED ROBERT W. TRASK, P.O. Box 178, Cedar Key, FL 32625. I amin need of $1,000 to $1,200 per month support in order to continuelaboring with the congregation in this place. My family and I havebeen in Cedar Key for almost two years. During which time we haveseen the church grow from 15-18 on Sundays, to 28-30. With theLord's help we will continue to grow. We are the only faithful congregation for thirty miles. For references, please contact JoeWilder, the former preacher here, at P.O. Box 356, Cedar Key, FL32625. Or phone (904) 543-5159. All responses will be answered andappreciated. Also all prayers will be appreciated, for without theLord's help none of us can do anything, but with His help we can doall.

A GOOD NAME LIVES ON CECIL DOUTHITT, 3215 London Derry Rd., Fort Smith, AR72903. There are several excellent gospel preachers in my familytree. My father, William Lawrence Douthitt, preached during partsof my life; also two great uncles, Ira Douthitt and Boone Douthitt,as well as my grandfather, Cecil B. Douthitt. On January 6, 1982 Imade a decision to start preaching. I will preach in the Fort Smitharea wherever and whenever asked. At this writing I am preaching three Sunday mornings a month for the brethren that meet at Midland, AR. Later this month I will meet with another congregation in the area to discuss preaching for them on Sundayevenings.The reason I am writing this is because there are many finebrethren over the country that have felt I have some ability topreach and teach but they were concerned about my lack of interestin doing all I could for the cause of Christ. I want them to know thatGod has granted me the time and maturity to repent and to resolveto spend the future in this service. In my possession are all of Cecil

B. Douthitt's sermon outlines, many of his writings and a large portion of his library. For many years this wealth of information haslain idle in boxes but now they are going to be used as Pop wouldhave them used. God has blessed me by allowing me to grow up inthe home of Cecil B. and Mary Douthitt. He has blessed me withexcellent health; a beautiful Christian wife and two teenage childrenof whom I am immensely proud. The least I can do, the very least, isspend the future telling others about Him. This is the first time in along time that an article has appeared under the name of CecilDouthitt. With God's grace, it will not be the last.

IN THE NEWS THIS MONTH BAPTISMS RESTORATIONS (Taken from bulletins and papers received by the editor)

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