WHAT IS DEATH?

Death means separation. The scriptures teach thatone may be dead IN sin; which means he is separatedfrom God, the author of life, because of his sin (Isaiah 59:2; Ephesians 2:1; John 5:25; Colossians 2:11). Onecan be dead IN sin and alive in the flesh at the same time (Like 24:15,1 Timothy 5:6).

The Bible also teaches that we can be dead TO sin,which means separated from sin by the blood of Christ,and our obedience to the gospel of Christ (Romans 6:2).When the body of sin is destroyed "with the circumcisionmade without hands, in putting off the body of the sinsof the flesh by the circumcision of Christ" (Colossians2:11), we are then dead TO sin. The merit cause is the blood of Christ, and the conditional cause is our obedience to the gospel. We are then crucified (put to death)with Christ (Romans 6:2-7; Galatians 2:20-22; 5:21), andwe are dead TO sin.

James says that the body without the spirit is dead,being alone (James 2:26). The spirit lives on but the bodyis without life; it is dead (Genesis 35:18; Luke 23:46). Weknow where the body is because we tenderly take it to thegrave from which it was taken. The spirit is unseen andwe do not know by experience where it goes. We learn from the word of God all we can ever know of the abode of the spirit until we ourselves make that journey.

Conditions Of The Spirit Of Man After Death

There are some places we know that the spirit doesnot go after death.

A. The Spirits Are Alive After Death. The spirit survives the body after death. Jesus taught that his Fatherwas "... not a God of the dead, but of the living..." (Luke 20:38). Since He is not the God of the dead, but He is theGod of Abraham, Isaac and Jacob, therefore, Abraham,Isaac and Jacob are alive even though their bodies havebeen dead for centuries (Matthew 22:31, 32). The spiritof man does not die with the body. The account ofLazarus and the rich man proves that after the death ofthe bodies the spirits live in a conscious state in therealm of comfort for one and torments for the other (Luke16:31-46).

B. The Spirits Are Conscious After Death. The spirit ofman does not become unconscious after death. Revelation 6:9,10 proves that not only were the disembodied souls conscious of the surroundings, but they also knewwhy they were killed and that their blood had not beenavenged. This clearly shows that the spirit is conscious:it can feel frustration and appeal for vindication. The rich man of Luke 16:19-31 died and was buried. After his body was dead, he could see, hear, recognize, feel, speak,plead, reason, desire and remember. His spirit was aliveand conscious after his body was dead and buried.

The dead body is placed in the grave (Ecclesiastes9:10). We have no problem understanding where thatpart of man is. The body of Jesus went to a new tombwhere no man was laid when he died (Matthew 27:5760). This is the end of the dead body until the resurrection (Job 14:15).

Paul testifies that he knew a man (it is usuallyassumed that he was speaking of himself), about fourteen years before who was caught up into paradise,whether in the body or out of the body, he did not know,God knew, who heard unspeakable words, which wasnot lawful for man to utter (2 Corinthians 12:2-4). Paulsays it is possible for one out of the body to be a conscious person.

C. The Spirit Of Man Goes To An Intermediate State.The spirit of man does not go out of existence after death.Jehovah's witnesses and some other materialists teach that man becomes non-existent after death. Matthew

17:3 records the event of Christ's transfiguration on themount. Moses and Elias, who had been dead physicallyfor hundreds of years, appeared with Christ before Peter, James and John. They were alive and conscious.They were talking with Jesus.

D. The Spirit Of Man Does Not Go Directly ToHeaven. Since death is the separation of the spirit andbody, the spirit does not go to the tomb where thebody goes.

The spirit does not go directly to heaven when itleaves the body. The scriptures speak plainly to thispoint; the evidence is abundant and decisive. Jesus toldhis disciples "Let not your heart be troubled: ye believein God, believe also in me. In my Father's house aremany mansions; if it were not so, I would have told you.I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am there ye may be also" (John 14:13). Notice exactly what Jesus said: "I go to prepare a place . . ." He did not say he would remain here andprepare a place for them, or that he would go away andcome again to prepare a place. "I go to prepare a place for you.. ."He is now preparing that place for the redeemed. He then said, "I will come again, and receive you unto myself..." The wicked will not gowhere Jesus is when they die in their sins (John 8:21,24). Christ is in heaven now (Acts 1:26). The righteous will not go where Jesus is UNTIL he comes again. That refers to his second coming when the dead inChrist will rise first, and we who are living will bechanged in a moment, in the twinkling of an eye, andshall be with the Lord in the clouds, and so will we ever be with the Lord (1 Thessalonians 4:17).

Jesus said to his disciples:"... I will come again, andreceive you unto myself; that where I am, there ye maybe also." Those for whom Christ went to prepare a place to be with him will not receive it UNTIL HE COMES AGAIN AND RECEIVES THEM to be with him for eternity. It follows that no one will go into heaven untilafter the second coming of Christ. When were the disciples to be with Christ? When he comes again to receive them unto himself to be in the place he has prepared. Noother conclusion is possible in the light of these wordsfrom John 14:1-3.

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CHURCH AUTONOMY INCAPE TOWN, SOUTH AFRICA

Last month we reported the fact that Conrad D. Steyn and George Harris of Cape Town, South Africa hadbroken with the liberal brethren with whom they had been associated for many years and had taken a clearstand for sound doctrine and practice. These two men and about 30 members who stood with them now constitute the Constantia church meeting in Cape Town. RayVotaw, who worked with these men in studying thetruth on the work and organization of the church, hasprovided detailed information as to what happened which led these men to their present position. It is a storywhich needs to be told. We have a younger generation onthe scene these days who did not live through the crisisof division over sponsoring churches and related issues.The case in South Africa in typical of what happened inmany places right here in this country during thosetragic years.

Brethren Steyn and Harris were preachers workingwith the River View congregation in Cape Town. Formany years that work had been "sponsored" by theMemorial Church of Christ in Houston, Texas. In February, 1987 some of the elders from Memorial church cameto Cape Town with a drawn up "constitution" for theRiver View church. They said they were trying to prevent a "takeover" by the Crossroads movement, although there was no evidence of that movement at workthere. The "constitution" placed "all assets of the church" "whether immovable, movable or personal" under five

(5) trustees. These were vested with power of attorney.These trustees were chosen without the will of the church being expressed and they were to be a self-perpetuating body. Three of the trustees were Americans, two of them elders of the Memorial church inHouston. The other two were to be Conrad Steyn andPhilip Leibbrant, a preacher, both South Africans.

Delbert Burkhart, an elder from Memorial church,and designated by the new "constitution" as "Chairman"of the board of trustees was questioned about the issueof the River View church. He said "George said it thismorning, we've had oversight of this congregation since its beginning." A brother asked him to elaborate on thata little more. Here is Burkhart's reply:

"Oversight always with congregations has meantthat the church that has the oversight pretty well hasthe control of the physical and the things and the preacher, we can support the preacher, I mean we sendthe preacher in until such time that you become strong,and have a good eldership, then oversight ceases. Oneeldership cannot oversee another eldership, and that's when you start interfering with autonomy of the church,is when there is an eldership and you start interfering with it." Brother Steyn then asked:

"Del, are you saying the church is only autonomouswhen it has an eldership?" Burkhart replied:"Yes, as long as it has another church that is helpingit financially and has ... Steyn asked:"What happens if ten churches are helping financially?" Burkhart:"We would have letters in our files from all those" churches giving us the complete oversight of the work."

In this meeting of February 15,1987, the men in themeeting voted to reject this takeover by a 9 to 1 marginwith one brother abstaining. In spite of this expression,later Philip Leibbrandt with the blessings of Memorialgathered what he said was 51% of the members, including some delinquent members who had not been to worship in two to three years. Memorial was prepared togo to law to force out Steyn, Harris and others who stoodwith them against this usurpation of the autonomy ofthat congregation. This resulted in 30 brethren movingout and relinquishing the property. Already the campaign is underway to discredit these men.

Both Conrad Steyn and George Harris have made clear, written statements of their present views, haveacknowledged their previous errors and have stated their intention to walk in the old paths and use the restof their lives to preach the whole counsel of God. Thereare many living yet in this country who can identify withthe heart wrenching statement from a letter by ConradSteyn. It follows:

"I did not sleep that Tuesday night (Feb 10). I knew itwas all wrong and that this whole business was a blatantviolation of God's word. In the early hours of that Wednesday morning I was sitting up in bed when mydear wife pleaded with me to lie down and get somesleep. I told her . . . 'It's wrong, it's all wrong. I can nolonger go along with this sort of thing, and the violationof River View's congregational autonomy. I just can't believe those elders would do this.' I also told her that I was sure that if I opposed the Memorial elders andrejected their request, there would be trouble and theywould probably withdraw that support they were givingme. My beloved Ann (and I shall always be eternally grateful to her for this) took my hands in hers and said'My husband, Judas sold our Lord for money, we mustnot do the same just for the sake of money or pleasingmen. My husband, do what is right and if we loseeverything and have to live in a tent, I will stand by youand you will be able to live with yourself and walk tall,knowing that you did what God wants you to do. You will be standing up for the truth and what is right.' Myprecious wife, this lovely daughter of God, and I cried together and talked to God about it in those earlymorning hours. I knew what I had to do, and prayed thatthe men would respond in the way God wanted them to."

In addition to Ray Votaw this information is verifiableby Doug Bauer, David Beckley, Basil Cass, HendrikJoubert, Piet Joubert, Les Maydell, Eric Reed and PaulWilliams, all of whom are faithful preachers in the workin South Africa. Having established some 25 churches inthe Cape Town Province (twice the size of Texas), these two men are in a position to do much good work.

Such times are traumatic for those passing throughthem. But such issues are not just "much ado aboutnothing" for they involve scriptural authority. Peter saidelders were to "tend the flock of God which is among you"(1 Pet. 5:2-3). One set of elders for one flock — that isGod's plan. That is a fundamental principle of churchgovernment and it cannot be violated without displeasing God.

It might encourage these men to hear from some ofyou who appreciate the courage of their convictions.Here are their addresses:

Conrad D. Steyn

P.O. Box 133, RondeboschCape 7700 South Africa George Harris P.O. Box 300, SteenbergCape 7947 South Africa

CHARISMATIC BAPTISM

The primary peculiarity of the Charismatic movement centers in its views on the operation of the HolySpirit. This is not limited to the direct operation of theSpirit in conversion, a basic fallacy of most "fundamentalist" religions. But it rests in the claim that the redeemed are baptized with the Holy Spirit, either whenconverted, or later as a special gift of grace.

Holy Spirit Baptism Today. The Wesleyan doctrine of the "second blessing" evolved through the Holiness and Pentecostal movements into the miraculous indwelling of the Spirit as now affirmed by Charismatics. It was an easy, and perhaps inevitable, step fromthe Holiness view that the "gift of the Spirit" operateswithin the individual directly to make him holy to theNeo-Pentecostal view that this indwelling power enables the believer to speak an ecstatic language, receivedivine revelations, and perform various miracles.

Lawrence O. Richards, in The Word Bible Handbook, says: "The key to experimental holiness is theHoly Spirit whom God has sent into believers. It is theSpirit's presence that makes us 'saints' (literally, "holy ones'). It is in his guidance that leads us into righteousness. It is his power that enables us to live a holy life." Hefurther explains: "In Acts we see the impact of the Spiritwho works through the men and women he baptizes and fills with power ... It is the Holy Spirit who empowersindividuals for ministry today. He gives each believer a special capacity to contribute to the lives of others (1 Cor.12:1-11). While Christians may debate how these spiritual gifts find expression today, the biblical emphasis isclear for us all: each of us is called and gifted by God toserve others for 'the common good.'"

Pentecostals, old and new, believe the miraculousindwelling of the Holy Spirit, coming on the believer byHoly Spirit baptism, is essential to every facet of the Christian life. They may "debate" the meaning of the spiritual gifts in the redeemed, but they are largely ofone voice in proclaiming the personal indwelling of theSpirit through a charismatic baptism and in avowing itsessentiality to holy living. Out of this basic error manyother Charismatic delusions arise.

Holy Spirit Baptism in the New Testament. John was first to mention Holy Spirit baptism. He said, "Iindeed baptize you with water unto repentance, but Hewho is coming after me ... He will baptize you with theHoly Spirit and fire" (Matt. 3:11). After His resurrection,Christ repeated the promise and applied it to His

apostles, saying, "for John truly baptized with water,

but you shall be baptized with the Holy Spirit not many

days from now" (Acts 1:5). This tells who would admini

ster Holy Spirit baptism, who would receive it, and when

it would come. The promise was fulfilled on Pentecost

when the apostles were filled with the Holy Spirit and

spoke with other tongues the wonderful works of God

(Acts 2:1-4,11,33).

In explaining this event, Peter referred to the ministry of the Spirit foretold in Joel 2:28-32, the end purposeof which is salvation. The prophecy covers the whole ofthe Spirit's miraculous ministry, but all the Spirit woulddo was not done that day. The baptism of the Holy Spiritmarked the beginning of the Spirit's work in saving thelost. Joel said the Lord would pour out His Spirit upon all flesh and that began with the coming of the Spirit onPentecost.

The apostles' baptism with the Spirit put the divinestamp of approval on them as the chosen witnesses ofChrist (see Luke 24:49-49; John 14:26; 15:26,27; 16:12,13). Thereafter, they received miraculous power asneeded in fulfilling their mission, but they were not repeatedly "baptized" with the Holy Spirit, nor were anyothers baptized with the Spirit until the gospel was firstpreached to the Gentiles. When Peter went to tell Cornelius the words by which he and his house would besaved, "the Holy Spirit fell upon all those who heard theword" and they spoke with tongues and magnified God (Acts 10:44-46). In explaining this to his brethren inJerusalem, Peter said: "And as I began to speak, theHoly Spirit fell on them, as upon us at the beginning.Then I remembered the word of the Lord, how He said,'John indeed baptized with water, but you shall bebaptized with the Holy Spirit'" (Acts 11:14-16).

Peter's reference to what happened "at the beginning"(Pentecost) and to the promise of Holy Spirit baptism (Acts 1:5) implies that the gift Christ gave the Gentileshad not been bestowed since Pentecost. There is no reference to Holy Spirit baptism in the interveningperiod. Furthermore, the apostle said the outpouring ofthe Spirit on the house of Cornelius was "the same gift" the apostles received on Pentecost. He had to go back to"the beginning" to find its likeness.

The apostles received the Holy Spirit baptism to provethey were the representatives of Christ (Acts 2:32, 33).Cornelius received it to prove the Gentiles had a right "tohear the word of the gospel and believe" (Acts 11:18;15:7-9). These facts once confirmed by Holy Spirit baptism did not need to be reconfirmed. The baptism of theSpirit on these two occasions also satisfies Joel's promisethat the Spirit would be poured out on "all flesh" (Acts2:17), meaning all races, for it came to Jews and Gentilesalike; but none of either race was baptized with theSpirit after that. Yet in each case, the gift benefited thewhole race of those who receive it. The apostles' baptismwith the Holy Spirit opened the door of faith to the whole Jewish race. And after "the same gift" came to theGentiles, the gospel was preached to "every creatureunder heaven" (Col. 1:23).

Charismatic Errors. In claiming that people todayare baptized with the Holy Spirit like the apostles on Pentecost, Charismatics make some fatal mistakes. (1)They fail to see the fulfillment of John's promise in theevents on Pentecost and at the house of Cornelius. (2)They confuse other gifts of the Spirit with Holy Spiritbaptism. Other miraculous gifts came by the laying on ofthe apostle's hands (Acts 8:14-19), but their bestowal orreception is never called a baptism. (3) They ignore thepurpose of Holy Spirit baptism in the two instances inActs and make it an end within itself. (4) They refuse tosee the cessation of all miraculous gifts when they wereserved their purpose (see Mark 16:20; 1 Cor. 13: 8-10; Heb 2:1-4).

Charismatics erroneously claim the same power theapostles had on Pentecost, but they cannot duplicate a single New Testament sign of miraculous power. Theycannot speak in tongues, prophesy, or work miracles.They also deny fundamental truth that miracles weredesigned to confirm. For example, they do not teachwhat Christ commanded in Mark 16:15,16. Any personwho says baptism is not essential to salvation is a falseprophet by any Scriptural standard (see 1 Pet. 4:11; 2John 9). It is strange that men who claim miraculouspower will deny what Christ commands, and not blush to make water slides and swimming pools part of thegospel.

Through their misunderstanding of the Holy Spirit'swork in the salvation of the lost, Charismatics havecreated a unique religious realm characterized by thinking, feelings, actions, and interpretations that are notremotely related to the word of God. Yet they piouslywave the Bible as they proclaim false doctrine anddeceive millions.

The foundation for humanism was laid long before therecent legal battles over the content of school textbooks.This is evidenced by the basic philosophy which elevatesman above a need or desire for God. This posture hasexisted ever since the first man turned his back on God and decided to try to manage his own destiny.

Both sacred and secular history bear witness to thefact that men have frequently looked to their own wisdom for answers to the questions of life. Early Greekphilosophy held that matter (water, fire, etc.) was theultimate of existence. The emptiness of such humanwisdom is described by the apostle Paul in 1 Corinthiansone and two. The degradation of a society which followssuch "wisdom" is detailed in Romans 1:18-32.

Seeks Answers Without God

Since the first century, man's inflated opinion ofhimself seems to have gradually grown to the point atwhich modern science finally provided the impetus forthe growth of present-day secular humanism. Scientificdiscoveries led some men to conclude that it was no longer necessary to resort to "God" in explaining theuniverse, but that all the answers could be found within the "system" of nature itself.

In explaining the new humanism, Paul Kurtz said,"The present century has been proclaimed as the Humanist century . . . Using the powerful critical tools ofscience and logical analysis, modern man now recognizes that the universe has no special human meaning or purpose and that man is not a special product ofcreation... Modern man now realizes that he is responsible in large measure for his own destiny. Living on aminor planet on the edge of a small galaxy in a vastuniverse, man has come to see that he cannot lookoutside himself for salvation. His future, if he has any,is within his control." One can quickly see from such astatement the obvious conflict between the humanist and the Bible. God has clearly stated that man is special(Genesis 1:26) and cannot find his own route to salvation(Jeremiah 10:23).

The Modern Variety

The present humanist movement seems to have beengiven a real boost during the period of despondency andsevere economic plight of the Great Depression. It wasduring this era that many Americans turned to socialism and communism for answers to their problems. Bothof these philosophies deny God. In 1933 Roy Wood Sellars authored the first Humanist Manifesto which was signed by thirty-four prominent educators, journalists, and liberal theologians. Speaking of this new direction in American philosophy Sellars said, "The Humanist argues that the traditional Christian outlook hasbeen undercut and rendered obsolete by the growth ofknowledge about man and his world." Sellars believesthat Christianity is based upon myth, and that suchtraditional "religion" must be rejected in favor of modernscience.

Seen In Education

A contemporary of Mr. Sellars, John Dewey, alsosigned Humanist Manifesto I. He is considered by someas the "patron saint" of the American humanist movement. For example the American Humanist Associationannually awards the John Dewey Humanist award, andmaintains a 2,000 volume "John Dewey Humanist Library". The most frightening fact related to this man's role in humanism is that he has been the most powerful influence in the public education system in the 20th century. Dewey felt that: "Essentially religion is anattempt to adjust to the actual situations of life, andthese valuable experiences should be emancipated fromthe historical forms of organized religions which are repellent to the modern mind... The details of religionmust be sought through the only gateway to knowledgethat there is, i.e. science." John Dewey's theories of public education have made havoc of the Americanpublic school system and are presently polluting theminds of our children.

In 1973 Humanist Manifesto II appeared in TheHumanist magazine issued in Sept./Oct. It was signedby more than 200 persons including such notables as:Isaac Asimov, Antony Flew, Joseph Fletcher, and SirJulian Huxley. In speaking of the 1933 Manifesto theyclaimed: That document helped liberate many peoplefrom the backwaters of traditional and supranaturalistic religion. It gave to many persons throughout theworld a name and focus for their philosophy."

Threatens The Cause Of Christ

More of the proponents' atheism is seen in the first section under the general title, Religion, which statesthat, "We believe . . . that traditional dogmatic orauthoritarian religions that place revelation, andGod... above human needs and experience do a disservice to the human species. Any account of nature shouldpass the test of scientific evidence; in our judgment, thedogmas and myths of traditional religions do not do so ... We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevantto the question of the survival and fulfillment of thehuman race. As nontheists, we begin with humans notGod, nature not deity." They further state that "promises of immortal salvation or fear of eternal damnation are both illusory and harmful." It is affirmed that science proves the emergence of the human species fromnatural evolutionary forces and that "there is no credibleevidence that life survives the death of the body."

The implications of such atheistic dogmatism are athreat to everything which the Bible teaches about God, the creation, the origin of man, and the resurrection ofChrist. The very denial of life after death tears and heartout of the Gospel of Jesus Christ and rends every ray ofhope from the life of the Christian. Remember that theapostle Paul affirmed that if the resurrection of Christwas untrue, then indeed our preaching and faith were invain (1 Cor. 15:14). These facts alone should stir withinthe heart of every lover of the truth enough righteousindignation to spur us on to fight the insidious disease ofhumanism to "the death".

Summation

The basic philosophy of Humanist Manifestos I and IIhave been well described by Wayne Jackson as follows:

1. There is no God.
2. The universe is thus self-existing not created.

1. Man, "having emerged as the result of a continuousprocess" is the product of evolutionary forces.
1. There are no supernatural values for the human race.
1. Man makes his own moral laws.
2. Ethics is situational.

1. Sexual life-styles are to be pursued according toindividual desires.
2. The authoritarian structure of the school, family,etc. must be replaced by participatory democracy.
3. Abortion, euthanasia, and the right to suicide mustbe respected.

The impending disaster of a Godless eternity for thosewho subscribe to any or all of the above tenets shouldcause each of us to consider the consequences of thisgreat threat to our eternal well-being. In consideration of our love for God, His Son, and the souls of men, let us"... remember the Lord who is great and awesome, andfight for your brothers, your sons, your daughters, yourwives, and your houses." Nehemiah 4:14

PROBLEMS IN PRAYER

If we are going to let the Lord "teach us to pray" (Lk.11:1), we must learn to recognize some of the problemswe face and diligently seek to correct them. Without adoubt we can hinder our own prayers (1 Pet. 3:7).

Teaching In Prayer

Sometimes brethren use prayer to quote scripture and make arguments to teach others. C. R. Nichols toldof going to a denominational meeting where an infantwas "baptized". They called on some member of thechurch to pray, who prayed for fifteen minutes or so,quoting scripture and making arguments against infantbaptism. While we need to cite Bible passages and makeapplication from them, prayer is just not the place for it.In prayer we are talking to God (Rom. 10;l). He alreadyknows what the Bible says and all the arguments andapplications that can be made from it.

Stale Expressions

When we begin praying we sometimes ape expressions we have heard others use. While there is nothingwrong with that within itself, we demonstrate a lack ofthought and preparation in using traditional phrases.The following are a few such expressions that can become meaningless because of repetition. "Our Fatherwhich art in heaven", "Bless thy ministering servantseverywhere", "If we've been found faithful", "We pray forall whom it is our duty to pray for", "Bring us back at the next appointed time", "Guide, guard and direct us till we meet again", "We pray for those that are sick of thiscongregation", "May the speaker have a ready remembrance of those things he has prepared", "Be with the sick and the afflicted the world over especially those ofthe household of faith" and "We thank thee for this dayand many blessings". Now, don't misunderstand. I am not saying that any of these are wrong to use. Thewarning is that they can become meaningless. Do youever stop and think about the real meaning of theseexpressions as you use them? If we are not careful we can make prayer boring and stale rather than fresh and edifying.

Vain Repetitions

Jesus warned, "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking" (Matt. 6:7). This is notto say that if we repeat a phrase or a point that it is wrong. But repetition can become empty and useless.Sometimes we fear that our public prayer will be too short, so we pray and pray and say many of the samethings over and over.

There are three areas wherein we can easily becomerepetitious. (1) Asking for the forgiveness of sins. In some services we may hear "forgive us of our many, many sins"every few minutes. We pray for that at the beginning ofthe services and again in the two prayers at the Lord's table and once in the closing prayer. Can we not go fiveminutes without committing sin? Are we really all thatsinful? Or is it that we don't think God heard our other request? While we do sin (1 Jno. 1:8) the Christian is notto be continually sinning (1 Jno. 3:6-9). (2) Repetitious dismissals. Quite often those who are called upon todismiss the assembly with a prayer pray on and onsaying the same things that were said in the first prayer.Could it be that conducting our services "decently and inorder" (1 Cor. 14:40) would call for being a little morecareful about what is said in the dismissal prayer? (3)Praying for everything at the Lord's table. Some who wait on the table will not only pray for the bread or the cup,but for the elders, the sick, the preacher, church growthand anything else that comes to mind. A study of theinstitution of the Lord's supper (Matt. 26; Mk. 14 and Lk.22) along with Paul's instructions (1 Cor. 11:23-24)would encourage us to pray for the Lord's supper andgive thanks and not make a long repetitious prayer atthe table.

Quiet And Mumbled Speech

Occasionally someone will lead in prayer and can't be heard. The problem may be that he leads it from his seatand doesn't go to the front. Even those who go to the front(in places where a PA system is necessary) sometimesdon't speak up or into the microphone.

We must remember that there are those who must follow as we lead in prayer (1 Cor. 14:15-ff). They too must worship in spirit. But, if they can't hear, I may aswell be praying in Greek or German. May I suggest thatall who lead in public prayers go to the front, use themicrophone, speak up and speak clearly.

Big Words and Impressive Speech

I don't know whether some are trying to impress God like the Pharisee (Lk. 18:9-14) or impress the brethrenwhen they use words and phrases that many would not understand. James P. Needham gave the two followingillustrations of useless verbage in a lecture a few yearsago at Florida College. A man wrote a note that said,"Your uncle James, being advanced in years, sufferingfrom the debilities that attach to the encroachment of senility, and having suffered severe financial reverses,in a moment of dementia, precipitated his own demise."All that he meant was "Uncle Jim got old, lost his wad,went nuts and bumped himself off." There was the man who said "Elisha's cranial extremity was void of follicular appendages" when he meant that he was bald-headed.

Remember that there are some young and unedu

cated Christians that you are leading in prayer. And don't forget that you are praying to God (Matt. 6:9) andhe may not be so impressed. Just be natural.

Reciting And Rushing Through As A Ritual

We sometimes rush through the words of a prayer asif it is merely an outward thing we must get done so wecan get to something more important. What's the hurry? Do we not have time to talk to our God? Are we taking thetime to think what we are saying?

Too Stiff To Say Amen

It is certainly proper and right for other brethren to say "amen" as one closes the prayer (1 Cor. 14:16)."Amen" means "So let it be" (Vines, Vol. I, p. 53). It shows that we concur with what has been said. To say "amen"to another's prayer will encourage the leader and edifyothers. However, we have become so stiff and formal inour services that we feel it is out of place to say "amen"to a prayer or a sermon. Men, let's see if we can't do a little better. Let's hear some loud amens!

May we have the wisdom to see our problems and thecourage to correct them and the humility to say "Lordteach us to pray."

STUDIES IN 1ST & 2ND TIMOTHY

FIRST TIMOTHY (CHAPTER 1)

These letters were written by Paul, an inspired apostle of the Lord, to Timothy, a young evangelist and co-worker with Paul. The letters contain warnings, responsibilities, duties, and instruction to preachers(evangelists). I believe the theme of both letters is expressed in these words "Take heed unto thyself, and unto the doctrine; continue in them: for in doing thisthou shalt both save thyself, and them that hear thee" (1Tim. 4:16). If the instruction given to Timothy, whenfollowed, would result in the salvation of both thepreacher and the hearers, then every command, warning, duty, and responsibility is important to everyone'ssalvation. It is bread of life. No instruction, command, orwarning may be considered lightly, or dismissed with"It's not that important".

The first chapter naturally begins with the author,Paul, whose apostleship was not assumed, but divinelyappointed by the Lord.

The letter is addressed to Timothy, a young man converted by Paul at Lystra on his first missionary tour.On his second tour, it was Paul's desire that this young man, who had already favorably distinguished himselfamong the brethren of that area (Acts 16:2) become a traveling companion and co-worker.

A lesson is learned about the importance of expediency in a preacher's work in Paul's having Timothycircumcised (Acts 16:3). Timothy's father was a Greek,and if Timothy was not circumcised problems would certainly arise from Jews in places where they went thatwould hamper their success. Paul did not do this becauseit was necessary to Timothy's salvation, but because itwould be expedient to their reaching others with thegospel — to save them that heard. All preachers, truly interested in saving those they teach, should be willingto alter some customs, traditions, concepts (not wrong inthemselves) if these pose a hindrance to their work.

The first thing Paul told Timothy to do is to chargesome that they teach "no other doctrine". Regardless ofthe popular belief that doctrine is not important, theScriptures say it is. John tells us that one who fails toabide in the doctrine of Christ forfeits his relationshipwith God and whoever comes "bringing not this doctrine" is to be rejected (2 Jno. 9-10).

Two things that defile pure doctrine are fables and endless genealogies. Fables (traditions of men) becamea large part of the Jewish religion (Mark 7:6-9). Thereare numerous doctrines and practices in today's religious world that are completely foreign to the Scriptures. All such are fables, hatched in the minds of men.Genealogies were particularly important to the Jews.Through these the various tribes were identified, possessions kept in the proper family, the priests (Leviticaltribe) kept distinct, and the lineage of the Messiah waskept clear. Now, in Christianity (dispensation of God's love which is by faith in Christ), neither Jewish traditions nor a blood relationship to Abraham avails anything in Christ. Giving heed to these things can not result in godly edifying, but rather causes questions ordisputes.

In our generation, hours have been spent, and divisions occurred, arguing about our traditional way ofdoing things, what was Paul's thorn in the flesh, whatkind of bush did Moses see on fire but not consumed, etc.Preachers should not involve themselves in such and teach others to abstain from it.

The aim or end of God's commandment is for people tosubmit themselves unto God with a pure heart, a goodconscience, and with faith unfeigned. Preaching truth inlove will have this result. When men turn aside to "vain jangling and endless ranglings" over things not "of faith", they are actually promoting themselves withwords, and convey no understanding for themselves orothers.

Law And Sound Doctrine

The Judaizers loved the prestige connected withbeing teachers of the law, but they failed to see that theaim or end of the law was Christ; that it ended in Christand was taken away by him. They used what was goodunlawfully when they sought to bind it on others after ithad been taken away. (Gal. 3:23-26; 4:9; Acts 15:1,7-11,24-28). Preachers make the same mistake when they tryto bind practices on Christians that are only found in anabrogated law.

The law was given because of transgressions and was

made for transgressors — people guilty of all kinds of

evil. It pointed out the evil and condemned it. It was,

indeed, good. But, under Christ, the righteous refrain

from these evils because they are contrary to sound

doctrine — the glorious gospel that was committed to

Paul's trust, not on a code of laws written to define evil

and condemn. Preachers today ought not to appeal to an

abrogated code of laws to show right or wrong, but to

sound doctrine (gospel) and what is in or out of harmony

with it.

The importance of sound doctrine is the thing empha

sized throughout this chapter. No other doctrine is to be

taught or embraced. Everything else leads not to the

saving of self and others, but to confusion, strife, and

condemnation.

Paul, An Example Of The TransformingPower Of The Gospel

The gospel (Sound Doctrine) Paul was, by the grace ofGod, divinely called to preach had transformed him from

Page 10

a blasphemer, persecutor, and injurious person, steeped in all the Jewish traditions that gendered contentionand strife, into a faithful apostle of truth whereby hesaved himself and those that heard him. In the apostlePaul we have an example of God's grace and the powerof the gospel to save _ even the chief of sinners. Notheological theorizing or vain jangling could bring about such an effect. Such salvation through the gospel (sounddoctrine) calls forth praise and honor unto the only wiseGod and King eternal.

What had happened to Paul was a pattern for the young preacher, Timothy, as well as others. Timothy ischarged to faithfully war a good warfare in preaching sound doctrine, "holding faith and a good conscience,according to prophecies and special gifts given him".Otherwise, he and others would experience "shipwreck of the faith", as had already happened unto some.We might summarize this whole chapter by sayingthat only the pure gospel of Christ (sound doctrine) can result in the salvation of the teacher and the taught. Let no one tell you doctrine is not important! To Be Continued.

LEAVING ALL TO FOLLOW HIM

THE STORY OF TWO PEOPLE WHO WERE WILLING TO PAY THE PRICE

I tire of pessimistic attitudes among God's people. Igrow weary of the negative mentality that steals awayour enthusiasm of commitment to personal evangelism.It seems that in far too many places brethren have losttheir faith in the Lord and their courage to try. Thecrying complaint of "nobody is interested," or "it won't do any good," or " we tried it once and it didn't work," or "nobody will come anyway" — eats my stomach. Am I to believe that the situation today is worse than it was inthe sin-infested capitals of ancient Corinth, Ephesusand Rome? Am I to understand that our society hasdigressed to such a sad state that the gospel has lost allattractiveness and appeal? Can I really believe that, inthis modern age, no one is willing to leave their all andfollow Jesus? I REFUSE TO ADMIT TO ANY OF THAT? The power of the gospel is as great today as it ever was. People are hurting in sin, searching foranswers and seeking the truth that only the Lord cangive — AND MANY ARE WILLING TO PAY A TREMENDOUS PRICE for such peace of mind andhope of heart. I know

that's true because I've witnessed people do it. Take Arthur and Debe Neal of Silver Spring, Maryland forexample ...

Arthur Neal is an accomplished singer trained inclassical music. He spent five years studying music inGermany and has performed in concerts and recitals insome Europe's most famous churches and cathedrals.During the last several years he has accepted solopositions and music directorship at some of the mostnoteworthy churches in Washington, D. C. includingHoly Trinity Catholic Church (home to the Kennedy family), National City Christian Church (President Johnson's congregation), the Temple Beth Shalom, an Orthodox Jewish Temple, Christ Episcopal church, (avery prestigious church in the Georgetown section ofWashington) as well as several others. Debe Neal is an accomplished concert and opera singer and has performed with the Washington Opera and the Wolf TrapCompany as well as working for twelve years as soloistfor Washington's Annunciation Catholic Church (attended by several congressmen and cabinet members).She also sang for eight years at Temple Rodef Shalom (where Ted Koppel of ABC "Nightline" program worships). Arthur and Debe met backstage at the Kennedy Center while they were performing with the Washington Opera.

The Neals obeyed the gospel three years ago. To saythat their life took a dramatic turn would be a greatunderstatement. They had to take a serious accountingof the cost of Christianity and then determine to paywhatever price had to be paid in order to live faithfulbefore God. I recently sat and talked with them abouttheir decision to leave denominationalism and be simpleNew Testament Christians.

ADAMS: Let's talk dollars and cents. How much did it cost you financially to become Christians? Arthur: That's really hard to say. I would estimate that the money Debe and I were bringing in from our musical contracts with area churches ran approximately $15,000 per year.ADAMS: That's a lot of money for part-time work ...Arthur: You bet it is. It paid the rent! The Jewish HighHoly Days and the denominational seasons of Christmas and Easter were especially lucrative. ADAMS:You mean that regardless of your own religious affiliationyou would be hired by a synagogue or a Catholicchurch? You weren't Jewish nor Catholic? Arthur: It didn't matter. The most important thing was to just givea good performance. ADAMS: So why did you give itup? Debe: In a word—it was sinful. We were able to seefrom the Scriptures that there is only one true church ofJesus Christ and thus our participation in all of thesedenominations was wrong. We had no choice if we wanted to go to heaven.ADAMS: Any regrets?Arthur: No. There will always be some nostalgia involved, but as the apostle Paul said, "Forgetting whatlies behind and reaching forward to what lies ahead..." that's what it's all about.

ADAMS: Debe, how did you learn the truth? Debe: Inaddition to my weekend work with the Annunciation Catholic Church in Washington, I worked full-timein a local music store. There was a Christian coworker my age who would eat lunch with me everyday. I was full of questions about religion and confused in general and so each day we would eatand talk. She would always answer my questions bygoing to the Bible and, at the same time, she keptinviting me to go to church services with her. ADAMS: Did you go?Debe: Not at first, but finally I did. As I look back I'm not sure why I went except for the fact that she was alwayskind and calm in talking with me. And ... if she didn'tknow the answer to a question she would simply say so;and on the following day she would have the Bibleanswer. Her gentle persistence paid off. And the factthat she really knew the Bible impressed me. Most religious people I ever knew had little knowledge about the Bible. But she was different. She seemed to reallyhave things together in her life and seemed sincerelyinterested in me. ADAMS: What would you say to those who don't believethat people are willing to give up anything anymore to beChristians? Debe: Well, first of all, it's obviously not true. We were willing and I'm sure that there are hundreds more justlike us. When your goal is to go to heaven you'll gladlygive up anything for it — especially when you considerthe other alternative. ADAMS: Would you say that the churches where youperformed sought people mainly through entertainment?

Arthur: The denominational scene is very clear whether

talking about Episcopalians, Catholics, Methodists,

Presbyterians, Jews or any others Debe and I have

performed and/ or directed music for. For most of them

— they take an extremely "romantic" approach to worship. The attitude expressed is for everyone to have a"warm" and "uplifting" worship experience., I neverheard any kind of definitive Bible preaching/teachingin any of those churches. ADAMS: What was preached?

Arthur: Very often we heard a relatively short sermon ona "relevant" political, social or moral issue. Once Debeheard a sermon on "The World's Greatest Peacemaker" and thought all the time that the minister was makingreference to Jesus Christ. He wasn't. He was speakingabout Gandhi of India. That kind of sermon was typical.I don't believe that I ever heard a preacher correctly usethe word "obedience" in reference to man's responsibility to God's commands. For many people, it was obviousthat the music was the main "draw" to the church, because it "enhanced" their religious "experience."ADAMS: Do you find that it is easier, because of yourbackground, to talk with those still caught up in thedenominational world? Debe: Sure. I understand them, and, at the same time,I feel sorry for them. They need to be taught and led tothe truth. I remember that the week after I obeyed thegospel I went to "my Methodist minister" and asked him point blank: "Why didn't you tell me?"ADAMS: And his response?Debe: He said something about higher authorities in thechurch dictating what he could and couldn't teach. I was floored. It really made me angry. ADAMS: What wasthe reaction in some of the churches when you quit andtold them why? Debe: It was mixed. I remember sittingin a synagogue and hearing the rabbi preach aboutreligious unity (this was just after the Pope hadvisited a synagogue) and saying that there are so manypositive things happening to bring about unity between Jews and Christians. "Unfortunately," he said, "some Christian zealots are always going aroundand saying that 'this is wrong' and 'that is wrong' and they are always giving SCRIPTURE, SCRIPTURE, SCRIPTURE for everything. The world would be a better place if they were not around." After the services I went to him and told him I was giving serious thought to becoming one of those Christian zealots that he hadmentioned. ADAM: And his reaction? Debe: He was stunned. He said, "You mean you are going." to become a fundamentalist? I said, "No, more than that." He replied, "You mean that you are going to be worse than a fundamentalists?—Don't tell me that you are going tojoin up with the church of Christ? I smiled . ... ADAMS: What are your goals in life? Arthur: I would like to one day be qualified to serve as an elder in theLord's church.

Debe: I would like to be a good Christian wife and mother

and become more involved in teaching the smaller chil

dren in our Bible class program. ADAMS: Wouldn't

some people look at that as a dramatic "comedown"

from what you once were? I mean, you used to perform

before some of this country's most

influential people — and for a lot of money....

Arthur: Sure. But, then again, Debe and I decided we're

not living to please anyone else but the Lord. For ex

ample, what good did it do me to lead a 26 piece profes

sional orchestra and forty singers in Bach's Christmas

Oratorio for the Chevy Chase United Methodist Church

if what I did displeased God? I got paid a substantial

amount of money working there part-time, but I'll tell

you — being able to have a clear conscience and being

able to point to the Bible and say "this is what I've done

and this is what I am"—what can possibly compare with

that? Today, I am able to be a song leader in an enthu

siastic congregation of God's people and couldn't be

happier. And, who knows, maybe what Debe and I have

done can serve as a source of encouragement to someone

else and motivate them to make some changes in their

life. If we could do it, so can they.

Arthur and Debe Neal are faithful members of the

Wildercroft church in the Maryland suburb of Washing

ton, D. C. Their address is 102 Hannes St., Silver Spring,

MD 20901.

DON'T FORGET TO PRAY!

PRAISE THE LORD

THE DIVINE MESSAGE: "I WELL EXTOL THEE, MY GOD, O KING; AND I WILL BLESS THY NAME FOREVER AND EVER. EVERY DAY WILL I BLESS THEE AND I WILL PRAISE THY NAME FOREVER AND EVER" (Psalm 145:1-2)

Why Do We Praise The Lord?

The quotation cited above is found toward the end ofthe Psalms. Actually each of the last six Psalms has"Praising the Lord" as its theme. None contains requests or confessions of sins. Each has written purely to "Praisethe Lord."

Psalm 145 outlines WHY the Lord's people praise Him:

I. Because of His Greatness (vss. 4-6)

A. His Being (Godhood) is Great (vs. 3)

B. His Works are Great (vs. 4)

C. His Honorable Character is Great (vs. 5)

D. His Terrible Acts (Judgment) are Great (vs. 6)

II. Because of His Goodness (vss. 7-10)

A. His Goodness is Abundant (vs. 7)

B. His Goodness is Kind (vs. 8)

C. His Goodness is All-encompassing (vss. 9-10)

III. Because of His Universal Governance (vss. 11-13)

A. His Rule is Glorious (vss. 11-12)

B. His Rule is Powerful (vs. 11)

C. His Rule is Everlasting (vs. 13)

IV. Because of His Grace (vss. 14-21)

A. God is Gracious to those who Fall (vs. 14)

B. God is Gracious to those in Need (vss. 15-17)

C. God is Gracious to those who Call (vss. 18-19)

D. God is Gracious to those who Love (vss. 20-21)

How Do We Praise The Lord?

As we have seen, our text centers around the WHY of praising the Lord, not the HOW. Much of what we hear today involves assumption as to HOW one praises the Lord.

Obviously we ought to praise the lord in Biblicalworship (both collective and individual, in public assemblies and in private). Singing and praying as taught bythe Christ, the apostles and inspired prophets praisesthe Lord (Heb. 2:12; Acts 16:25).

We also praise the Lord by sincere "confession to his name" (Heb. 13:15). No one should be ashamed of theLord. In fact, those who hide their faith from others and

are unwilling to speak concerning the Lord shall not be

confessed by Him before Almighty God (Matthew 10:32-,

33).

Although all of this is true, the Bible teaches thatgenuine VERBAL praise grows out of RIGHTEOUS CHARACTER AND ACTIVITY. Christ glorified God inHis condescension (Luke 2:8-14) and men beheld Hisglory when they observed WHO and WHAT He was (Johnl:14). The very NATURE and WORK of the churchglorifies God (Eph. 3:21). Jesus quoted from a passage inIsaiah which goes on to teach that God is glorified by those who put on the "garment of praise" and become "trees of righteousness" (Isa. 61:3, Luke 3:18-19). Petercalled on Christians to "show forth the praises of himwho called you" by evidencing that we are an electnation, a royal priesthood, a holy nation, and a people forGod's own possession (1 Pet. 2:9).

"Praising the Lord" is not just saying words as someseem to indicate by their preaching and practice. Thewriter of Hebrews said, "Let us offer up a sacrifice ofpraise to God continually, that is, the fruit of lips which make confession to his name. But to do good and to communicate forget not; for with such sacrifices God iswell pleased" (Heb. 13:15). Jesus said, "Not everyonethat sayeth unto me, Lord, Lord, shall enter the kingdomof heaven; but he that doeth the will of my Father whois in heaven" (Matt. 7:21). God was not glorified whenNadab and Abihu called for the people to praise God inworship but presumed to do something other than God's stated will (Lev. 10"3). The Jerusalem disciples "praisedGod" continuing daily with one accord and taking theirfood with "gladness and singleness of heart" (Acts 2:4647).

Some Timely Warnings

Some are recommending that men "praise God" byrecounting their subjective experiences against those ofthe charismatics? Do you think that men will, or should,believe that God is with you and not with them based onyour experiences? I suggest that we faithfully and devotedly put up the revealed TRUTH in contrast to theirexperiences and see the power of the Gospel change the lives of men by bringing them to true repentance.

Others indicate that "praising God" is best done in aphysically conductive and emotionally satisfying atmosphere. This emotional environment which stirs "nearness to God" is sought by many religious people asevidence of salvation, acceptable worship, and/or personal spirituality. It proves nothing. The great cathedrals and moving ceremonies of Catholicism, Islam, Buddhism, and Mormonism do not validate their false "faiths." Neither do our efforts to create a physically"spiritual" atmosphere (a contradiction of terms) byrepeating the words, "Hallelujah," "Praise the Lord," etc.at the end of songs or prayers lead men to Christ or bringabout spiritual growth. Those blessings come throughstudying the word of God, obeying His Son, Jesus Christ,and truly serving Him. It occurs wherever men dedicatethemselves to the Lord, not simply where the aestheticenvironmental factors are "conducive."

Still others seem to think that praising God is best

done either BY or WITH some exciting, personablefigure. The television scandals and the subsequentappeals for the return of an admitted fornicator to theleadership of a movement identified with "praising thelord" is adequate evidence. Glorifying God is accomplished in the most sublime way in the life of the godly woman who gives her two mites, or cooks for the needy,or scrubs the floors and washes clothes of the sick. God does not want our feelings excited by a weeping, emotional preacher who claims to "praise him" while provinghimself by his false teaching and inconsistent life to bea "ravening wolf" in "sheep's clothing."

The Lord wants more than anything else to be praisedby godly lives (1 Samuel 15:22). Won't you join thefaithful in true, inward spiritual praise to the Lord,which expresses itself in humble submission and meaningful, sincere expressions of faith according to God'sholy Word?

"THE DAY OF SMALL THINGS"

"For who hath despised the day of small things . . ."(Zech. 4:10)? The principle set forth in this question isclarified in v. 6: "Not by might, nor by power, but by myspirit, saith the Lord of hosts." The importance of a workis not determined by the size of the work, the number ofworkers, the force of the adversary, or humble surroundings.

In order for parents and children to have fond recollections of their relationship, it is not necessary for thechild to have a room full of expensive toys, a wardrobefull of the best clothes, arms and necks draped withglittering jewels, a new car by the time they are sixteen,and a wall filled with diplomas from the best universitiesby the time they are twenty-five. A few families may beable to afford these things, maintain a good relationship,and even remain faithful to the Lord, but it will not bebecause of these ingredients, but in spite of them. And,it is my judgment that any fond memories retained willnot be of great events, but of small ones.

If my memories mean anything, those of my children,and those of others with whom I have talked, "the day ofsmall things" is not past. Further, we must learn toappreciate small things before we can exercise responsible stewardship in larger things (Lk. 16:10-12; Mt.25:20-23).

The memories most important to me now includetaking my little girl to the corner drugstore for an ice cream cone, carrying her down the street to meet hergrandpa coming home from work, or taking her to thelocal yard where she could watch the steam enginesswitch cars when "choo-choo" was about the largest wordin her vocabulary.

My boys and I remember the time that I took all three of them to Cass, West Virginia, to see and ride on theScenic Railroad, a trip of several hours on an old loggingtrain up the mountain and back again. By that time, theday was far spent, so we found a camping spot at anearby rustic campground, slept in the pick-up truck parked hard by a babbling stream, had breakfast together next morning, and the oldest boy and I even played some country music for some other campers.

I have taken my boys with me where I would bepreaching in meetings (sometimes for several days),before they were old enough to go to school. One got stung by a honeybee, one got the stomach ache from too much popcorn (urged on by the brother where I stayed),but at least we were together. We did some thingstogether as they grew older, but not nearly enough. And,I know I never spent a lot of money on them, for I didn't have it back then, but they didn't care about that, and don't hold it against me.

A time or two, we were able to save enough money (thechildren worked and saved for the gasoline), to take abona fide vacation for a few days. The church was alwaysincluded in our plans, and determined where and when we spent the vacation. I do not understand how parentscan explain taking their children on vacation, and deliberately leaving out plans to assemble with the Lord'speople while they are away. Even if they could explain itto me they would still have to explain it to their childrenand to the Lord.

Parents, children do not require a lot of this world's goods in order to have fond memories of their childhood.Yes, there will be the usual pressure from other parentsand children, but if you give them what they need, and maybe a few small things that they want, they will loveyou and remember you. If they don't, all the gold in FortKnox would not make them do it. An old hat or a cardboard box with which to play, a Bible to read, and anexample to see, may someday turn into priceless treasures.

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It was Jesus who acted "for the joy set before him",even though there was great cost in what He did. And ina similar fashion there is a joy set before us that shouldcause us to act. I hope you will take a few minutes to study this with me, and to think not only of the cost ofbeing a Christian, but of the JOY.

The passage referred to in our title is Hebrews 12:(12). "Wherefore, seeing we also are compassed about withso great a cloud of witnesses, let us lay aside everyweight, and the sin which doth so easily beset us, and letus run with patience the race that is set before us,looking unto Jesus the author and finisher of our faith;who for the joy that was set before him endured the cross,despising the shame, and is set down at the right handof the throne of God". What was "the joy that was setbefore him"? Certainly it was not the cross. Jesus "endured the cross, despising the shame". As you read ofthose last hours before Jesus was betrayed you find Himin the garden of Gethsemane with the disciples, andgoing away from them just a little to pray. He told them,"My soul is exceeding sorrowful, even unto death: tarryye here, and watch with me" (Matt. 26:38). And then Hewent on a little farther and prayed, "O my Father, if it bepossible, let this cup pass from me: nevertheless not asI will, but as thou wilt" (Matt. 26:39). And this prayer Heprayed three times. It seems that Jesus knew what Hewas to endure on the cross in just a short time. Maybe Heeven knew of the agony of being beaten as was commonat that time; or of the agony of being unable to reallydraw a good breath while he hung there on the cross; orof being forsaken by the Father into the hands of man sothat He might die for the sins of the world. Whatever itwas that Jesus knew of the cross and His crucifixion, itwas not a joy to Him. But it was something He willingly did because it was the will of the Father.

In fact, there was shame connected with being hungon a cross. Paul wrote of Jesus in the Galatian letter,"Christ hath redeemed us from the curse of the law,being made a curse for us: for it is written, Cursed isevery one that hangeth on a tree" (Gal. 3:13). And Paulwrote of Jesus to the Corinthians, "For he hath made him to be sin for us, who knew no sin; that we might bemade the righteousness of God in him" (2 Cor. 5:21).Jesus was made to be sin, or treated as the sinner wouldbe treated, "that we might be made the righteousness ofGod in him".

What then was "the joy that was set before him"?

Perhaps it was in obeying the Father. Remember Jesus' statements, "nevertheless, not as I will, but as thou wilt"(Matt. 26:39); or "my meat is to do the will of Him thatsent me" (John 4:34); or "I must work the works of himthat sent me, while it is day: the night cometh, when noman can work" (John 9:4). Or perhaps it was being"wounded for our transgressions" (Isa. 53:5); bearing"our sins in his own body on the tree" (1 Pet. 2:24); and washing "us from our sins in his own blood" (Rev. 1:5).There is no doubt that we could not save ourselves, andthat Jesus had to die for us if we were to be forgiven.Surely this was a part of "the joy that was set beforehim". And, perhaps also part of that joy was to go backto the Father where he is 'set down at the right hand ofthe throne of God" (Heb. 12:2). Jesus sits there now,ruling over the kingdom, serving as head over all thingsto the church and acting as our High Priest, our intercessor, our advocate with the Father. And because of this wecan "come boldly unto the throne of grace, that we mayobtain mercy, and find grace to help in time of need" (Heb. 4:16). Paul tells us in the Philippian letter thatafter Jesus emptied Himself, or "made himself of noreputation" by coming to earth and obeying even todeath that "Wherefore God also hath highly exalted him,and given him a name that is above every name: that at the name of Jesus every knee should bow, of things inheaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christis Lord, to the glory of God the Father" (Phil. 2:9-11).Certainly returning to the Father was a part of "the joy that was set before him".

It is possible that we can use this example of Jesus tohelp us? Can we also learn to look past the hard times,and the persecution, and the infirmities of life, and lookfor "the joy" that is set before us? Brethren, why do wesing about HEAVEN, and talk about HEAVEN, andpray about getting ready for HEAVEN? Because this isthe "joy" that is set before us. With all of the things of thisearth being so temporary, and life being so fast and soquickly gone from us; with frailties and troubles allaround us; God holds up before us a picture of eternal lifethat causes us to "run with patience the race that is setbefore us" (Heb. 12:1). The word for "patience" hererefers to "abiding under", remaining stedfast in trials, endurance to keep on running even though it would beso easy to just quit.

Paul told the Romans, "The "Spirit itself bearethwitness with our spirit, that we are the children of God:and if children, then heirs; heirs of God, and joint-heirswith Christ; if so be that we suffer with him, that we maybe also glorified together" (Rom. 8:16-17). And Peterwrote that we are begotten unto "a lively hope by theresurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth notaway, reserved in heaven for you, who are kept by thepower of God through faith unto salvation ready to berevealed in the last time" (1 Pet. 1:3-5). And John wroteof those saved ones who will be with God where "God shall wipe away all tears from their eyes; and there shallbe no more death, neither sorrow, nor crying, neithershall there be any more pain: for the former things are passed away" (Rev. 21:4).

There is a "joy" set before us, the joy of eternal life withthe Father for ever and ever. And there is a "race" set before us that we must run stedfastly to have that home,that inheritance. And Jesus has already shown the way.He "endured the cross, despising the shame", and He didit "for the joy that was set before him". Brethren, heavenis worth all of the pain and all of the fatigue and all ofwhatever it may cost for us to inherit it. And we mustpreach it more, and sing about it more, and hold up Jesus as our example of paying the price, even untodeath, "for the joy that was set before him". WILL YOU?

Send all News Hems to: Connie W. Adams, P.O. Box 69, Brooks, KY 40109

ALAN YEATER, University Church of Christ, 290 Warfield Blvd.Clarksville, TN 37043 — We have enjoyed good growth both spiritually and numerically since coming to work with the University churchlast October. Six have been baptized into Christ so far this year.

We are asking your help in letting military personnel (Ft. Campbell) and college students (Austin Peay State University) knowwhere we are and for what we stand. Churches that follow a social and institutional gospel are predominant in this area. We need yourassistance in alerting prospective or present APSU students of ourdesire to have them work and worship with us throughout theircollege tenure. The "Church of Christ Student Center" and the socialenticements offered by institutional churches in Clarksville ensnare many young Christians who do not have the spiritual stamina tooppose them. We are committed to, not only opposing such error, butto genuinely caring for each other in the Lord's work. It is imperativethat we make contact with these students as soon as possible. We willwrite them and invite them into our homes as soon as they arrive thisfall. We have members of the congregation who serve as faculty andstaff members of the university and others who are students. We aretentatively planning a series on evidences for faith for the fall collegeBible study. We also have a special series planned on the history andgeography of the Bible for Sept. 27 — Oct. 2. We urge parents to comeand worship with the student children at least once this fall.

We also have a couple of military families living on base that workand worship with us. We plan to begin advertising in the Ft. Campbellpaper in the near future. If you know of personnel assigned to this baseplease send us the necessary information in order to contact them.

NORMAN E. FULTZ, Rt. 29, Box 37, Kansas City, MO 64166 (816792-2040) — June first was the beginning of our second year with theNashua church in Kansas City. Commuting the forty-two miles fromRaymore for several months while building our house gave me a renewed appreciation of men who drive several miles each Lord's day to preach the gospel someplace. It got "old" quickly. We moved inMarch. The work is pleasant. The people are grand. There is a desireon the part of most to see something worthwhile accomplished in the Lord's work. We have begun assisting in the support to two menelsewhere in addition to some "one time" help to two or three others. We plan to begin an article in a local paper. We receive STS in bundlesfor the members. So far this year we have had Mike O'Neal, who formerly worked with the church for five years, return for a week's meeting, and have just concluded a six-lesson series on Humanismwith Ward E. Ellsworth of Issaquah, Washington. I strongly encourage brethren to contact Ward regarding his lessons on The Family,Humanism and Creation-Evolution. His lessons pack a punch. PeterWilson is to be with us in September with a series on Discipleship. Ihave enjoyed meetings this spring with churches in Bradley, IL and Eldorado, KS. Anyone moving to or visiting in the Northland area ofKansas City, come visit with us. Our meeting place is at 11425 N.Main near the north loop of I-435 and about eight miles from KCI airport.

A TRIBUTE TO GLENNA MARIE MANCHESTER

MONTE F. MANCHESTER, 316 East Main, Paragould, AR 72450

— After two years and seven months of happiness, my beloved wifeGlenna Marie, passed from this life on June 9 in the Baptist Hospitalin Memphis, TN after a valiant battle with leukemia which lastedthirty-six days in the hospital.

A good sister in Christ suggested to Glenna that she take acorrespondence course in the gospel of Christ. This she did and thenstarted attending Oak Grove Heights church of Christ where I waspreaching. I asked if we could have a cottage Bible study with her. Sheconsented and after four Bible studies she came forward and I baptized her into Christ Jesus our Lord. This was in October, 1984.We were married November 7,1984. God never made a more wonderful wife and help meet than she. She was faithful unto death and died

in the Lord and I know she is much better off. But, Oh, her passing hasleft me so lonely! Her first husband, Lester Horton, to whom she wasmarried for 52 years had preceded her in death.

The sister who asked her about the correspondence course saidthat Glenna said "I have never been satisfied with the religious group I am with, and the members of the church of Christ have been so wonderful to me, I will be glad to take the Bible study course." Brothersand sisters in Christ, does this not tell us something? I ask for theprayers of saints everywhere.

FRANK INGRAM, 9660 37th St., N. Pinellas Park, FL 34666 — I have been preaching for the MacDill Ave. church for almost a year now and am enjoying the work. For those who have asked about my health,a year ago I found I had a malignancy of the bone marrow. I have bloodtests twice a month and chemotherapy once a month for four days ina row. A small amount of progress has been made but I am thankfulfor any amount. I thank so many of you for your calls, cards and prayers. I hope I may be of service in gospel meetings. May Godcontinue to bless Connie Adams and his staff for the fine work they are doing. If you have anyone in our area we can contact, please let usknow. My phone number is (813) 578-1013.

LARRY R. DEVORE, P.O. Box 313, Medina, OH 44258 — It is not often that one gets a second chance to do what he really wants to do.I was a full-time gospel preacher for 14 years. When Wayne Walkerdecided to move to Dayton, Ohio to work with the Haynes St. church,the brethren in Medina asked me to work with them as a gospelpreacher. Brother Walker did a good work in Medina and it is apleasure to follow him. One was baptized recently and another confessed sins. We are having about 50 in attendance on Sunday mornings. At present I am still in need of about $400 in monthlysupport. If you cannot help that way, please remember us in yourprayers. The church in Medina was able to purchase property uponwhich to erect a meetinghouse. It is just south of the city limits. Thechurch has sold the old lot which was unsuitable for building. We hopeto have a modest building by the end of 1987.

FROM ABROAD STAFANO CORAZZA reports two more baptisms in the work atUdine, Italy. Other reports from that country indicate much hardwork and encouraging results. By the time you read this issue of STS,Harold Fite and James Yates from the Fry Road church in Katy, Texaswill be there to visit and encourage the brethren.

CARLOS CAPELLI of Buenos Aires, Argentina reports a good tripfor preaching in Venezuela. At Guanapa where there are 35 members,six were baptized in the meeting, and two others before he arrived.Attendance was about 60 each night. At Maracaibo three were baptized. Back in Mendoza, Argentina one was baptized in Las Heras.Local brethren at the Jose C. Paz congregation preached while he was gone.

ACOUSTICS GAILEN E. EVANS, 2118 Airedale Ave., Ventura, CA 83003 — I read with interest the article by P. J. Casebolt in the June issue. Wehave helped two congregations in southern California solve the problem of lowered ceilings and acoustical tiles in the past six months. When I preached at Southside in Greenville, TX, we built a newbuilding and the architect called for metal faced tiles in the ceilinggrid. I was skeptical about the acoustics and took a "wait-to-see" attitude. When the building was complete, the only problem we hadwas that there was a little TOO MUCH echo in some spots. So whenthe church in San Bernardino, CA was trying to solve their acoutiscally dead auditorium problem, I suggested that they install metal faced ceiling tiles. Now the only problem they have is getting used tohearing the singing! Likewise, another congregation in the LosAngeles area in planning to replace their old tiles with the metal facetiles.

The availability of these tiles may vary from state to state, but wehave used those made by United States Gypsum, order number56082. The description is "2' x 4' Nonperf Metal Faced Tiles" and theycome 8 tiles to a package. They are NOT CHEAP! But if acoustical tilesare hurting the worship in a congregation, the price is worth it! I ama preacher and not in the business of selling these or any other brandof tiles, but thought it might be helpful to others to know what has worked in my experience.

PREACHERS NEEDED HOPE, ARKANSAS — The church in Hope is interested in locatinga preacher for full time work. We have about 40 in attendance and can provide full support for about the first 18 months. If interested, sendresume, with references to: Church of Christ, Rt. 1, Box 361-A, Hope,AR 71801

MIDDLETOWN. INDIANA — The church which meets at 1050 Locust St. needs a gospel preacher immediately. The church is notself-supporting but can assist in locating support for the right man.The church numbers in the 20's and is at peace. Perhaps an older,more experienced man would best meet our needs, although youngermen would be considered. The last preacher stayed with us for five years. If interested contact Harley P. Franklin, Rt. 1, Box 140,Daleville, IN 47334; or Mike Scott, P.O. Box 53, Middletown, IN47356; or C. Brown, 275 N. 6th St., Middletown.

EDITORIAL LEFT-OVERS

A DIFFERENT KIND OF TRAVEL

Since back surgery in late March, I have gone to all meetings lyingin the back seat of the car, with my good wife, Bobby, as chauffeur.With back flat and knees propped up, I have seen a part of thelandscape and been intrigued by cloud formations (something I hadnot done much of since a boy), except when reading. We listen to tapesof sermons, classes, hymn singing (and sing along) and other music weenjoy hearing. About every other rest stop, we get out and walk for 510 minutes. This adds an extra hour or more to a day's travel time but also makes it seem less hurried. In this manner we have justcompleted a 7,443 mile trip to California, Oregon and back, for gospel meetings. We made it fine and I was able to preach at each appointed time. I was able to drive for short periods to give Bobby some relief. Wewere just thankful we could go. You can do many things you did notthink you could once you decide that is how it has to be done, if it isdone at all.

FROM THE REDWOOD FOREST

On our way to Oregon for meetings in Albany and Beaverton, we

drove through the Redwood Forest on the upper coast of California.

We walked a nature trail through a grove of giant redwoods. Amid

those imposing giants, it was silent enough to almost hear your heart

beat. Occasional patches of sunlight filtered through to reflect on wild

ferns and rhododendrons. Now and then there was a bench where you

could pause to listen, look and think. And I thought of the lyrics to a

hymn we love:

"This is my Father's world

And To My listening ears

All nature sings and 'round us rings

The music of the spheres."

ESTABLISHMENT OF RELIGION

Evolutionists have a fit when it is even whispered that the divinecreation just might be considered as an alternative in the origin ofthings. Public schools are funded by tax money and it is argued thatsuch reference to divine creation would constitute an establishment of religion. And yet, you can visit many national parks and receive heavy doses of the philosophy of evolution in printed logos or in thespeeches of naturalists. There you stand in the awesome splendor ofscenes which speak eloquently of his "divine power and Godhood" andit cannot, dare not, be mentioned. Evolution is a philosophy of originswhich is not demonstrable. But our government funds it not only inpublic schools but, of all places, in scenic wonders in national parkswhere the handiwork of God is most clearly evident.

INVESTIGATE

We carry announcements (as a public service) to churches needingpreachers and sometimes for preachers who wish to relocate. We are not in the preacher placement business. It is impossible to know about every congregation which advertises for a preacher, or every preacherwho declares himself available. We urge both churches and preachersto carefully search out information which would help to form a properjudgment. We notice more and more churches request that preacherssubmit a "resume." I know that is standard practice in the business

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world but something about it rankles me in the spiritual world. Itborders dangerously close to violating the principle "let another praise thee, and not thyself." and the statement of Paul about "measuring ourselves by ourselves." Why not just give people references of those who know you and your work and then let that beconsidered. We must not promote a professional concept among orabout preachers nor in any way encourage faithful men to be viewed as competitors for a job.

IN THE NEWS THIS MONTH BAPTISMS 356 RESTORATIONS 191 (Taken from bulletins and papers received by the editor)