DOCTRINE — DOES IT REALLY MATTER?

There are churches on every corner — hundreds ofthem in fact; each espousing different doctrines yet allclaiming to be united with Christ. It's confusing to say the least.

Yes, every denomination has some doctrines peculiarto itself, the truth is—these doctrines form the basis for the group's existence; it is upon them that thedenomination was founded. Without these doctrines the group would have no reason for it's existence.

In our day of easy-going ecumenicalism most churches make no effort to promulgate their doctrines.As a result, most members have little knowledge as towhat their church really holds to. Here's a fact to think about: WHEN A CHURCH CEASES TO EMPHASIZE THE DOCTRINES UPON WHICH IT WAS FOUNDED,IT SURRENDERS ALL THE EXCUSES IT MIGHT HAVE HAD FOR IT'S EXISTENCE.

In deference to unity we are told by the clericalcommunity that all churches agree on the essentials,differing only on the non-essentials. But understandthis one thing — different churches are NOT built upon points of agreement, but on points of disagreement. Thus, what you have in our day is an admission that different denominations are built upondoctrines that they confess to be non-essential. Essential churches built upon non-essential doctrines! (Huh?)Question: How can you build an essential churchupon a non-essential foundation? The answer is: you can't!

The church established by our Lord is built upon therock-bed foundation of Jesus Himself. "For no man can lay a foundation other than the one which is laid, which is Jesus Christ" (1 Cor. 3:11). And to lay a foundationupon Christ is to lay a foundation upon the teaching ofChrist. And to lay a foundation upon the teaching ofChrist is to lay a foundation upon the teaching of God-inspired men (Eph. 2:20).

There is no such thing as "church doctrine." It is thedoctrine of Christ; it is the apostles' doctrine; it is thecommands and examples of God-inspired men that formthe foundational structure to the church of Christ. As a result, we should feel no need of apology to anyone forupholding the precious doctrine of the New Testament.

Meeting together on the first day of the week toobserve the Lord's Supper is not the result of church tradition or some council. Rather, it is based upon theclear example and observable teaching of New Testament inspired men (Acts 20:7). Having a plurality ofelders or pastors in every church is not only wise it iscommanded by way of example in Scripture (Acts 14:23; 20:17). Baptism for the forgiveness of sins is not optionalbut, rather, is the ONLY way of reaching the cleansingblood of Jesus (Acts 22:16). To warn that believers mayfall from grace and be forever lost may contradict Calvinism but certainly not Christ (Heb. 6:4-6). To uphold acappella singing in collective worship may not be popular but it certainly is right (Eph. 5:19). To declare thatchurches which send monies to private businesses in theform of contributions (whether said business operates inthe benevolent field or educational field or in some other field is entirely beside the point!) do so NOT as an aid toits affectivity but, rather, as an addition to its all sufficiency, is to simply uphold the doctrine of Christ (1 Tim.3:15; Eph. 4:16; 1 Tim. 5:16). To promote the restorationof New Testament attitudes as well as New Testament work and worship and to affirm that neither can existexclusively without the other is to promote sound doctrine (Eph. 4:1-3). Emphasizing the permanency ofmarriage along with God's abhorrence for divorce maybe out of sync with society but it's at home with the Book (Luke 16:18). Faith only may be indeed a doctrine "full of comfort" for the thousands who flock to the Graham crusades or who tune in to Falwell's Old Time Gospel Hour or Schuller's Hour of Power but it stands in stark contradiction to the inspired writing of James (2:24). Yes, it's easy to lose our doctrinal distinctivenessin a sea filled with currents of conformity.

Yet the doctrine of Jesus Christ sits at the veryfoundation of the church of Jesus Christ and is not to be compromised. To brush away any aspect of it is to admitthat it is non-essential; and a church built upon nonessential doctrine is itself non-essential!

I am reminded again of the charge issued by our Lordthrough Jude:"... contend earnestly for the faith which was once for all delivered to the saints." The verymoment we hedge or hesitate to stand firm on theprecious doctrine of Jesus Christ is the moment we stepoff the rock and onto the shifting sand of ecumenical peerpressure. God help me to be faithful!

"AND WASH AWAY THY WIVES"

For many years some have advocated that the alien sinner is not under law to Christ and therefore what the Lord taught on marriage, divorce and remarriage doesnot apply to such an alien. According to this view, theteaching of the Lord on this subject only becomes applicable to him when he enters the kingdom. How manywives he may have had and for what reason he put themaway — none of that matters. The "blotting out of sin"forgives all of this and grants the right for the sinner toabide in his calling and keep whatever wife he haswhether number two, three, ten or fifteen). In otherwords, baptism washes away wives.

It is certainly true that when God forgives the sinnerhe does not hold him accountable any more for the wrongdone. But does baptism sanctify an unholy relationship?The Colossians had "lived" in fornication, uncleanness,inordinate affection, evil concupiscence, and covetousness prior to their conversion (Col. 3:5). That was theirstate of living. Question: When they repented of theirsins and were buried with Christ, did he cut off theirsins? Col. 2:11-13 says that he did. Did he sanctify a stateof fornication and the other listed sins of Col. 3:5? Did not repentance require severance from all such practices? Did baptism sanctify covetousness?

But, it is argued, these alien sinners were not subjectto the law of Christ on marriage, or any other subject.There are several things wrong with this position.

(1) If the alien sinner is not subject to the law ofChrist, then why preach the gospel to him? Jesus required that the gospel be preached to every creature inall the world (Mk. 16;15-16). Why do that, if they are not amenable to it?

(2)If the alien sinner is not subject to the law of Christ,then how did he get to be a sinner in the first place? DoesGod have two different laws in operation at the sametime? Sin is a transgression of the law. But what law?

(3) This position robs repentance of its fruit. Repentance requires a change of mind which results in achange in conduct. John preached "Bring forth therefore fruits meet for repentance" (Mt. 3:8). According to thisidea, what was adultery before baptism is no longeradultery. One of the basic issues in this whole controversy is the nature of repentance.

(4)The notion under review assumes that marriage isa church ordinance; that is, the Lord's will on the subjectdoes not affect one until he becomes a member of the church. But God ordained marriage in the garden ofEden, not in Jerusalem on the day of Pentecost.

(5) This position soothes the consciences of those inadulterous marriages, and makes them think all is wellwhen they are still in adultery. It thus contributes to analready frightening disregard for the permanency of themarriage bond.

I made these specific objections to James D. Balesseveral years ago when he sent me a copy of his manuscript for the book "NOT UNDER BONDAGE" and requested a critique of the material. He thanked me for my comments, made some changes in his manuscript inan attempt to strengthen his argument, and published the book anyhow.

For a number of years, my esteemed brother, HomerHailey, has taken essentially the same position on thissubject as brother Bales. For the most part, he has beencontent to hold his view as a private opinion and notpress it in his public teaching. But he told me personallythat he thought Bales "has the truth on this." I told himI certainly did not think so. But now, our highly respected brother is openly preaching this. In a sermon ofover two hours at Belen, New Mexico, he made the mostdefinitive statement of his position to date. He alsostated that he had preached on it not long before that inCalifornia, and that while he had been disposed not tosay much about it in the past, that he intended to bemore outspoken on the matter in the future.

That is cause for alarm. No man of this generation hasbeen held in any higher regard than he. It was my goodfortune to study under him in the late 1940's and early1950's. Through the years since, our paths have crosseda number of times and we have spoken several times onthe same meeting or lecture programs. He was a wisecounselor to me at a very critical point in my life whenthe exciting call of show business put me in a temporarydilemma. It was he who excited my interest in the study of prophets. But he also taught me, and a host of others,not to think of men "above that which is written" (1 Cor.4:6). It is now time to apply that in the case of our belovedbrother. What he is saying is welcomed with open armsby some who are in unscriptural marriages. They will belulled into a false sense of security. Souls are at stake.This position is already contributing to a weakening ofthe moral fiber of congregations where it is advocated.There are already signs that his increased militancy onthe subject has emboldened some others to start circulating materials advancing this cause. The age, knowledge and experience, not to mention the fact that somany stand in awe of this good brother, only adds to theseriousness of the problem. I earnestly entreat my friend(I hope, as a father), to back off, take a good look at thisposition and its consequences and the potential for all-out war it portends.

It is a time to watch and pray, a time to keep ourarmor on and our swords sharpened and ready.

DON'T FORGET TO PRAY!

HYPOCRISY OF THE PHARISEES (NO. 2)

In a previous article the chicanery of the scribes and Pharisees was described in some measure. We continue a brief review of Jesus' exposition of the hypocriticalreligion of these religious zealots in Matthew 23. Theirreligion was a

Blind Evangelistic Zeal

They compassed land and sea to make a proselyte totheir own traditions, and when they had done so theymade him twice as much a child of hell as they were. Achild of hell, of course, means a child of the Devil, a childdestined for hell. Jesus told the Pharisees in John 8:44 that they were "of your father the devil, and the lusts ofyour father he will do." A proselyte is a new convert tosome religion or religious sect, or to some particularopinion, system, or party. It was used in this passage toindicate the conversion of a Gentile to the religion of theJews. In the case of the scribes and Pharisees they weremaking the proselyte twice as bad as they were bymaking him extremely zealous of their foolish perversions of the law of Moses, and in so doing caused them todespise and reject Jesus Christ and his doctrine.

Jesus did not condemn the evangelistic activity thatleads to the obedience to the gospel of Christ, but hecondemned converting one into a blind, legalistic, bigoted, ritualistic, hypocritical Pharisee: a devotee to theblind fanaticism of the scribes and Pharisees.

The burning zeal of some preachers and churchestoday remind one of the proselyte of the Pharisees. Suchradical operations as Crossroads in Gainesville, theBoston Church and others of the same color are veryzealous to recruit hundreds of proselytes, who are made more ardent for the cultists cause than their teachers. In fact, that partly explains why the system continues togrow in number and financial power. Instead of makingthe convert a child of God, he is made a servant and asupporter of his teacher. It is done in the name ofreligion. They held a religion that had

Foolish And Blind Reasoning

The Pharisees gave great detail to ridiculous pettiness of their own traditions and were fools and blind;they debated that by which they should swear in a mostillogical fashion. They were trying to distinguish between oaths that were not binding and oaths that werebinding. Matthew 5:33-37 gives the teaching of Jesus onthis subject. They were elevating the gold of the templeabove the temple, not understanding and accepting thegreatness and significance of God who sanctified it. They were portraying their stupidity and absurdity by sayingthat the temple did not amount to anything in an oath,but an oath by the gold of the temple makes one obligatedto fulfill that oath. Such reasoning leads many to believethat unless they make an oath, they may say anythingwithout charge of lying.

Their religion Evaded Responsibility

They separated some details of the law, which theyshould do, but ignored some important things and leftthem undone. Their sin was in stressing the tithe ofinsignificant plants and neglecting the condition of theheart. They were charged with paying tithe of smallaromatic garden herbs, "mint, anise, cummin," andneglecting the more significant things of the law: "judgment, mercy, and faith ."Jesus said they strained out thegnat, and swallowed the camel. They stressed outwardappearance and purity of tiny detail, and were corruptand sordid inside. A corrupt tree cannot bring forth goodfruit, neither can a vile and evil heart bring forthrighteousness. The Pharisees with all their glamour andoutward piety were blind spiritually and walked from an unbalanced bias of grace, law and righteousness. Theirreligion

Concealed Its Filth And Impurity

They cleansed the outside of the cup and platter, but left the inside full of extortion and excess. Again the Pharisees emphasized the external or ceremonial deedsof the law, as interpreted by their traditions, and ignored the real sense of the law upon the heart. It is clear thatJesus is talking about washing the dishes as a ceremonial duty, but filling them with moral and spiritual rot and filth. The food on the inside of the cup and platterwas pictured as having been obtained by extortion and excess; stealing from widows and orphans, defraudingall with whom they had dealings, filled with moralcorruption, and imbibing of their loot with excess. Thatwas the real filth on the inside of their cup and platter.The conversion of the heart to honesty, truth, purity andrighteousness would clean the inside of the cup and platter, and thus make the outside of the dishes clean indoing those things of ceremonial nature. Jesus ordersthem to "first cleanse that which is within the cup and platter, that the outside of them may be clean also."Their religion was

Dead and Rancid

With the next woe Jesus pictures the scribes andPharisees as they really are in character. They are described as whitewashed tombs that appear beautiful and clean on the outside, but inwardly they are filled with dead men's bones and rotting flesh, a loathsomescene. Jesus plainly said this meant that they outwardlyappeared righteous to men (that is what they reallysought 6:1-6), but inwardly they were full of hypocrisy and iniquity: deceit and lawlessness. The veneer of theirmaterial glamour and glitter, with the beautiful deeds oftheir legal tradition, covered hard hearts of unbelief,void of love and compassion for any but themselves.Their religion was

Built Upon Murder And Deception

The last woe concerns their hypocrisy toward theprophets and the truth to which they prophesied. Before the scribes and Pharisees, his disciples and all thepeople, Jesus used the most scathing denunciation andjudgment against this zealous and outspoken religioussect of the Jewish religion ever recorded in the word ofGod. They were building beautiful and elaborate tombsfor the dead prophets, which their fathers had murdered, and disclaiming their fathers for the evil deeds.They said if they had lived in the days of their fathers,they would not have been partakers with them in the blood of these prophets. At the time this was being said,they were plotting the death of Jesus. As Judas was toldto do what he had planned to do, and Balaam was told to"Go with the men," Jesus told these despicable men to"Fill ye up then the measure of your fathers." They weresoon to deliver him up to Pilate to have him put to death.Jesus used the strongest metaphors to describe theevil and danger of the scribes and Pharisees: "Ye serpents, ye generation of vipers, how can ye escape thedamnation of hell? They were guilty of the murder andsevere punishment of the prophets, and were then planning the murder of Jesus. It is impossible for men to sinkto a lower level that these religious hypocrites. We musttake heed lest we fall into the same condemnation as these men. If we become like them and do their deeds, we will be under the same sentence as they were. The Lordof glory will say unto these, depart from me ye workersof iniquity into the lake of fire prepared for the devil and his angels.

EATING BLOOD

QUESTION: What did James' statement mean in Acts 15:20 with reference to eating blood? The OldTestament prohibited the eating of blood, but donot Mk. 7:14-23 and Rom. 14:14 allow it under the New Covenant? Please help me more in understanding.

ANSWER: Acts 15:20 says: "But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and fromblood." This was a statement from the beloved James at the Jerusalem conference where the apostles, Jerusalem elders and brethren had gathered to consider thequestion of circumcision being imposed by the Judaizersupon the Gentile Christians. Forbidding to eat blood, aswell as the other things enumerated in v. 20, wasincluded in the letter sent out from Jerusalem to the Gentile churches (Acts 15:22-29).

The Holy Spirit had a hand in the contents of the letter as v. 28 states. "For it seemed good to the HolyGhost, and to us (apostles and brethren, WEW), to lay upon you no greater burden than these necessarythings" (v. 28). The NECESSARY things, under theguidance of the Holy Spirit, are mentioned in v. 29,namely, one of them being "blood."

Of the four things listed from which a Christian is toabstain, why is it that we may eat blood, as somecontend, but wrong to worship idol gods and to commitfornication? Why the difference? I fail to see any. TheHoly Spirit said they are "necessary, essential, required."

Some teach that eating blood was just a temporaryinjunction, or perhaps nothing more than an expediency, for the Gentile churches so that they would notoffend the Jewish brethren, and thereby bring aboutharmony and fellowship between the two groups. Butthis is mere supposition. Why would not idolatry andfornication be also temporary? Others make "blood"mean "murder," but there is nothing in the text thatwarrants such interpretation. It seems such efforts aresimply to circumvent a plain declaration of Scripture.

In all dispensations God has forbidden the eating ofblood. In the Patriarchal period, the Lord said to Noah,"But flesh with the life thereof, which is the bloodthereof, shall ye not eat" (Gen. 9:4). Under Moses God decreed: "For the life of the flesh is in the blood. ... Therefore I said unto the children of Israel, No soul ofyou shall eat blood" (Lev. 17:12). This same prohibition has been incorporated in the New Covenant underChrist (Acts 15:20,29). Whether it is rational or not froma human standpoint is beside the point. If God says it, weare to accept it.

Parenthetically, a blood transfusion from other humans is not within the scope of the restrictions of Acts15:20,29, and, therefore, not disallowed. Eating blood ofanimals, as was widespread among the Gentiles in theiridolatrous feasts, and to a more limited degree, eaten today, such as blood pudding, is altogether differentthan blood transfusion from our fellow-man.

In regard to Mk. 7:14-23 and Rom. 14:14, they have tobe put in context. The argument is made from Mk. 7:15 that "nothing from without a man, that enters into himcan defile him" (cf. Matt. 15:11). Taken at face value thiswould permit gluttony, consumption of liquor and wine,drugs, such as cocaine and heroin, and eating poison.However, the context shows Jesus was refuting thePharisees' tradition of the ceremonial washing of thehands and eating utensils (Mk. 7:2-5). Jesus is sayingthat failing to ceremonially cleanse the hands, cups andtable is not what defiles a person, but rather what comesfrom within the heart (Mk. 7:21-23). Mark 7:14-23 nomore gives us the liberty to eat blood than it does to get drunk.

Romans 14:14 states, "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself."This verse, some think, makes clean the eating of blood.What was prohibited in the Old Testament, such asblood, is now sanctioned in the New, it is argued. But the"nothing unclean" in the verse, as the context shows, isthe MEAT (not blood) that was unclean under the law ofMoses. God has cleansed the animals that He forbade to eat (Acts 10:9-16), but not the blood as Acts 15:20, 29 explicitly shows. When all passages are put together and placed in context, a perfect harmony can be realized.

STUDIES IN 1ST & 2ND TIMOTHY

1 TIMOTHY 6 "THINGS A FAITHFUL MINISTER MUST TEACH AND DO"

The first two verses of this chapter deal with the slave/master relationship. From them we learn that a slavecan be a Christian, and the same is true of a master orslave owner. A proper understanding and application ofChristian principles will eradicate slavery, as it has inour day, but this is done as Christ and His truth comesto dwell in hearts, not by protests and violent overthrow.This is why neither Christ nor His apostles sought torevolutionize the society of their day by the overthrow ofexisting customs. Their efforts were to set forth principles of truth, which when received into honest andgood hearts, would automatically cause the abandonment of those things contrary to principles of truth.

There are, however, principles of righteousness having to do with the treatment of slaves of his master, and the treatment of the master of his slave, that could notbe disregarded and one remain a Christian. Christianityplaces great emphasis upon the value of man and theproper treatment of our fellowman, and such cannot beignored without becoming unfaithful to the Lord.

The first verse shows that a Christian slave is under obligation to his master whether the master is a Christian or not. Thinking that since the Lord has become hismaster, he may shirk or abandon his obligation to hisearthly master would lead the world to charge Christianity with teaching men to shirk their responsibilities.Thus, the Lord and His Cause would be blasphemed.Contrariwise, the Lord taught servants to treat their masters with honor and respect and to serve themfaithfully. This principle of truth must be observed today with respect to labor and management.

Verse 2 shows that where the master is a Christian,there is added reason for honoring him. The reason is"they are brethren." Abraham recognized this principlelong before the days of Christianity. He said to Lot, "Letthere be no strife ... for we are brethren." David said,"Behold how good and pleasant it is for brethren to dwelltogether in unity" (Ps. 133:1). This relationship forbidsany mistreatment or withholding of faithful service.Such action against a fellow believer in Christ — apartaker of his benefits—is action against Christ. EveryChristian is a member of the body of Christ and anyaction toward a member is also toward Christ. (See Matt. 25:4; Acts 9:4). The apostle Paul says to Timothy,and every preacher of truth, "These things teach andexhort."

False Teachers (v. 3-6)

A false teacher is one who teaches "otherwise" than the wholesome words of the Lord and the doctrine which is according to godliness. Timothy, and every true evangelist, is under obligation to "preach the word," which ischaracterized by simplicity or singularity. It must beonly the revealed truth-unmixed, undiluted, and notperverted in any way. The proclaimer of truth can backup all that he preaches with Scripture—with that which has been divinely revealed.

False teachers were rampant in the early days of thechurch. Preaching appointments were not nearly soformal as now. Then, most anyone, a resident or itinerant, who at an assembly, had something to say, wasgiven the opportunity to speak. Among the saints therewere many roving prophets (true or self-styled) who hadopportunities to propagate false and cunningly devisedmessages. Among the heathen, especially the Greeks,oratory was a highly esteemed thing. Many with abilityto speak made it their business to influence audienceswith a great speaking demonstration, and to sell philosophy. They measured their success by the crowds theycould draw, the applause they got, and the money theycould make. Such an environment would certainly pose problems to the church. Every believer needed to be ableto distinguish between truth and error; a true prophet orevangelist and the false.

Truth had been revealed, confirmed, and preached bythe Lord, his apostles and prophets, and saints wereurged to try every prophet... to measure his words byrevealed truth. The Bereans were said to be noble for doing this (Acts 17:11).

There are some characteristics of a false teacher listed in these verses, a knowledge of which, will help inrecognizing such. In the first place, they are said to beproud, or filled with conceit. Their aim is not to exaltChrist or truth, but themselves. How many preachersand teachers today, in their lessons, make manifesttheir own flickering light instead of the radiant Christand His truth?

Secondly, the false teacher is described as "dotingabout questions and strifes of words" (disputes andarguments over words-NKJ). The interest is more inspeculation and arguments over unrevealed mattersthan in simple revealed truth. Some brethren today spend a lot of time philosophizing on a passage and neverget around to a clear exegesis. Some delight to speculateand argue about Paul's thorn in the flesh, the kind ofbush Moses saw on fire, but not consumed, or the natureor true identity of gopher wood, etc.

These motives and actions result in the next characteristic of a false teacher: that of causing strife through railings and evil surmisings. He is suspicious and critical of those who would disagree with him, or evenquestion what he teaches, hurling insults at his dissenters intelligence and character. "Speaking the truthin love" is not a part of his nature or actions.

The last characteristic of a false teacher in these verses is his commercialization of religion. He acts onthe supposition that "gain is godliness." If he can raisegreat sums of money by his speaking, live in a mansion,drive a Mercedes, wear big diamonds, etc., he feels thatGod is blessing him for who he is and what he is doing.He looks upon this as proof that he is godly and walkingin the favor of God. This kind of thing has recently been illustrated by the scandals of radio and television evangelists Jim and Tammy Bakker and Jimmy Swaggart.They had great talent and ability to raise money, draw crowds, get the applause of many, and enjoyed baskingin this, but they lacked truth and conviction, even actingcontrary to what they preached. Evangelists today wholike to boast of the salary they make, number of meetingsthey hold, great crowds they draw, and the applausethey get need to "take heed, lest they fall;" lest they get to looking at these things as the main objectives, andrecommendation of their work, rather than concern forpreaching truth in love, regardless of the consequences.

"Gain Is Godliness" — A False Philosophy

(v. 6-11)

The apostle Paul here flatly denies and contradictsthe false philosophy of "gain of godliness" and stateswhat is divinely revealed, and human experience confirms that "godliness with contentment is great gain."The accumulation of "things," regardless of nature oramount, cannot be considered true gain because all mustbe left behind. "There are no pockets in a shroud" (Spanish proverb). "Naked came I out of my mother's womb, and naked shall I return thither" (Job 1:21). Thebenefits of "things" end at the grave. They cannot be usedto purchase clemency or security in eternity.

An abundance of "things" cannot guarantee contentment in this life. One only has to read the newspapers,look at news reports, and observe fellow humans to see that the rich and famous, as a rule, have more tragedies,heart-ache, physical and mental problems (less contentment) than others. Their fame and fortune, rather than eliminate, tend to intensify these things.

It is not the actual possession of "things" that bring onso much evil, but the "will to be rich" — "the love ofmoney," this reveals a covetous, selfish spirit which iscontrary to faith and godliness and causes one to "fallinto temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction andperdition ... piercing themselves through with many sorrows."

Faith or godliness, on the other hand, has all theingredients for bringing contentment. It promises sufficiency of "things," so that one need not worry about whathe will eat, drink, or put on (Matt. 6:25-34; Ps. 37:25).Faith requires loving God supremely, which will keepHim from being supplanted by riches, fame, or persons.Loving one's neighbor as self (an agapae love that involves doing good toward) will eliminate envy, hatred,anger and violence. Faith requires family love and fidelity (Matt. 19: 5-9; Eph. 5:22-33; 6:1-4; Prov. 5:15-20),which enables us, when practiced, to avoid the tragedyand heartbreak of broken homes. Faith-godliness givesassurance of help in times of trouble (Psa. 46:1; Heb.2:18; 4:16; 13:5; Rom. 8:35-39), which enables us to be content in whatever state we may be. Faith gives hopefor now and eternity, which enables us to patientlyendure here and die without fear. (Heb. 6:18-20; Col.1:27; Rom. 5:3-5; 15:13). There is nothing, apart fromfaith and godliness, that can bring real contentment into one's life. Solomon tried "things" in search of the greatest"gain" for man (Eccles. 2:3), but concluded that "all isvanity and vexation of spirit" and that the whole of manis to "fear God and keep His commandments" (Eccles:12:13). Fame and fortune is not the road to contentmentor a confirmation of God's favor. If you think it is, you are on the wrong road.

God's Servant Must Flee, Follow, Fight, Keep

(v. 11-12)

God's minister must FLEE "these things" — the things mentioned in previous verses. It has been shownthat pride in one's speaking ability, zeal and efficiency inargumentation, debate, and strife of words results inenvy, strife, evil surmising, and railings, Too, the love ofmoney (to be rich) is shown not to be godliness, but a roadto numerous pit-falls. Pride, envy, fleshly desires, and the desire for affluence are not temptations from which God's ministers are exempt. The evangelist's best defense against such is to flee, not try to follow "afar off."

The things God's minister is to FOLLOW are (v. 11), righteousness, godliness, faith, love, patience, and meekness. Here we have the very opposite of thosethings the servant of God is told to flee. Following afterthese things will keep one out of the path that is filledwith pit-falls and snares.

The work of a true minister is militant in nature: He must, therefore, FIGHT. It is, however, a different kindof warfare than carnal. It is not a fight for carnaldominance or survival, but for spiritual cleansing andmaturity, resulting in the eternal crown. Eph. 6:10-18 presents the contrast between the "fight of faith" andcarnal warfare. The fight of faith is not against flesh and blood, but for the minds (hearts) of people. Spiritualwickedness abounds, even among the "high and mighty"

— the rulers of darkness. The evil imaginations and thethoughts of men must be cast or wrestled down, capturedand brought to the obedience of Christ (2 Cor. 10:4-5).Our offensive weapons in this fight are the sword of thespirit, the word of God, and prayer. Defensive weaponsare those things we are told to follow after (v. 11) andhaving no closeness to the things we are told to flee.

The faith (whole Christian system) is something towhich Timothy had been called, when he publicly confessed Jesus Christ and was baptized into Him, according to the glorious gospel of Christ. In this obedience Timothy was simply imitating his Lord, who confessedhis deity before Pontius Pilate. Timothy's special appointment was that of being a good minister of JesusChrist (4:6) through "fighting the good fight of faith"(6:12), "Taking heed to himself, and unto the doctrine"(4:16), "Keeping the commandment (fight the good fightof faith) without spot, unrebukable, until the coming ofthe Lord. Such faithfulness would result in Timothy"saving himself and them that heard him" (4:16). At thattime, the majesty of the King of Kings, Lord of Lords, and God in heaven will be clearly demonstrated, to whom honor and power is to be ascribed everlastingly.

Again Timothy is charged to warn the rich about thepride, highmindedness, and trust in riches that so often is man's downfall (see v. 9-10). He is to urge these to keeptheir trust in the living God, the giver of all things, and "to do good, be rich in good works, ready to distribute,willing to communicate." In this way they will be layingup a good foundation for the judgment and eternity.

The letter ends with a final charge to Timothy toKEEP that committed to his trust — proclaiming anddemonstrating the truth (faith) of God, that results insalvation for both the proclaimer and the hearers. He iswarned again, and told to avoid, the false and vainbabblings of men (see v. 3-5) which results in erring fromthe faith.

All need to realize that every duty or responsibilityenjoined in this letter is essential to eternal salvation,and every thing forbidden and warned against is damning.

WATERGATE AND THE RESURRECTION

Apologists have long argued the validity of Christ'sresurrection from the standpoint of human nature. Astrong and logically attractive case can certainly bedrawn from the fact that men do not normally find it easyto maintain the courage, even of their convictions; letalone to persevere in a course that they are not too sureabout, in the face of consequent hardship.

Blaise Pascal, the mathematician, scientist, and logician of the seventeenth century, in his classic Pensees,wrote, "The human heart is singularly susceptible tofickleness, to change, to promises, to bribery. One (of the apostles) had only to deny his story under these inducements, or still more because of possible imprisonment,torture and death, and they would all have been lost."

I have never seen this more dramatically presentedthan it is by Charles Colson in his 1983 book, "LovingGod." Colson, you will recall, was Special Counsel to President Nixon, and went to prison as a co-conspiratorin the Watergate Cover-up.

In a chapter entitled, Watergate and the Resurrection, Colson gives a brief review of the eventsthat led to the downfall of the Nixon administration.

He then observes that criticism of the historical truth of the resurrection and Christianity boils down to threethings: either the disciples were mistaken; or they knowingly perpetrated a myth, intended as a symbol; or the eleven disciples conceived a "Passover plot," stole the body of Jesus, hid it away, and then maintained theirconspiracy until their very deaths.

The first two of these propositions are easily dismissed. The data cannot justifiably be so interpreted.The records of the event belie the possibility of a mistake.And Paul, who associated closely with the original disciples, discounted the possibility of the myth theorywhen he declared that if Jesus was not really raised up,the whole gospel package is a hoax and a sham (1 Cor.15).

It is the third of these propositions that is the mostplausible, and it is this one that is most effectivelyshattered by a consideration of human nature.

Colson is in a unique place to do the shatteringbecause he was involved in a conspiracy. He occupied afront row seat in the theater of human response. In hisreview of the production, he observes:

"With the most powerful office in the world atstake, a small band of hand-picked loyalists, nomore than ten of us, could not hold a conspiracytogether for more than two weeks."

These men, Ehrlichman, Haldeman, Mitchell, Dean,Colson, believed in the President and his policies. Theyhad made financial and private sacrifices to serve in hisadministration. They enjoyed the prestige and powerthat their offices provided. They bathed in the personalluxury by which they were surrounded.

Recall: they were not being threatened with torture orloss of life. Imprisonment was not considered more thana remote possibility at the time.

"Yet," observes Colson, "after just a few weeks the natural human instinct for self-preservationwas so overwhelming that the conspirators, one by one, deserted their leader, walked away fromtheir cause, and turned their backs on the power,prestige, and privileges."

Is it even rationally possible then to believe that the eleven apostles, with the complicity of at least fivehundred others, were all willing to undergo the burden of being ostracized by friends; tortured and imprisonedby authorities; beaten, stoned, and placed in daily anticipation of death, to maintain a conspiratorial silence? "Isit not probable that at least one of the apostles wouldhave renounced Christ before being beheaded or stoned?"

I would think that if not, then that might constitutealmost as great a miracle as the resurrection itself!

The proclamation of Peter and John come echoingdown the centuries: "Whether it is right in the sight of God to listen to you more than God, you judge.For we cannot but speak the things which we haveseen and heard" (Acts 4:19,20).

"INTO ALL THE WORLD," EXCEPT ...

From Jerusalem, the disciples were charged to "Go...into all the world, and preach the gospel to every creature" (Mk. 16:15).

The disciples accepted this challenge, and "wentevery where preaching the word" (Acts 8:4). Within a generation or two, the gospel "was preached to everycreature which is under heaven ..." (Col. 1:23). "Yesverily, their sound went into all the earth ..." (Rom.10:18).

Many brethren are still trying to carry out this commission inherited by the Lord's church. They preach thegospel to the extent of their abilities and opportunities.No one can do more, and none should do less.

But, there is a false concept which has been planted inthe minds of some brethren which I verily believe continues to hinder the spread of the gospel. Some believe the gospel should be preached everywhere except in Florida,the Hawaiian Islands, Bermuda, the Bahamas, South America, the Philippines, or any other place which maycome under the heading of a vacation spot. Such aconcept would practically rule out the "whole world" ofthe great commission.

Some brethren in all the continental United States still think of Florida only as a vacation spot. Someevidently think that all the preachers here are just onone big vacation. Maybe a few are.

The Florida of the vacation brochures and the real Florida are two different places. Some brethren whotake vacations in Florida have seen more of the tourist attractions than I have. In the 200 or so miles of Florida coastline extending north from Weeki Wachee, youmight find a total of two or three miles of sandy beach.Personally, I haven't seen that much.

The congregations and brethren in Florida face muchthe same problems and opportunities as faced by theLord's church anywhere else in the nation.

Some brethren in Florida go to such exotic places asthe mountains of North Carolina and Tennessee for vacations. Some go to Colorado, the Bahamas, or to NewEngland. I doubt that brethren who make up the smallcongregations in those places consider their territory"exotic."

For climate and scenery, Hawaii appeals to a lot ofpeople. A lot of tourists frequent the more publicized vacation spots. But, there is only one sound congregationin this, our 50th state. I doubt that brother Don Givens and the faithful few who comprise the congregationthere consider themselves "on a vacation." And, justbecause the Lord's church is blessed (or cursed), byhappening to be in Hawaii should have nothing to dowith our attitude toward the great commission.

Washington, D.C. holds many attractions for tourists. Personally, the only thing which has ever influenced me to go there is the preaching of the gospel.When I was in a meeting with the Annandale church,brother Chappe-lear suggested that I wouldn't "last a month" due to conservative style of driving. I told himI only aimed to be there a week.

When circumstances forced me to go to D.C. to get mypassport for the Philippines in 1984, brother WilsonAdams was kind enough to guide me through that maze of civilization. I would return again if duty called, but myhat's off to those who endure the hardships of ournation's capital in order to preach the gospel.

Personally, I'd prefer to face the Muslim and Communist obstacles in the Philippines, even if I have to travel10,000 miles to do it.

If there are preachers who are on permanent vacationat the expense of the church, such an arrangement needsto be terminated. But I see no logical or scriptural reasonwhy the cause of Christ should have to suffer in any partof the world because that place fits someone's notion ofwhat a vacation spot is or is not.

I rather imagine that some of the places where Paulpreached in his travels would have been consideredvacation resorts even by some in his day. Certainly theyare considered as such today, and few can boast a faithful congregation of the Lord's church as a part of theattraction.

There are enough local hindrances and hardships toovercome in our efforts to establish or strengthen thecause of Christ. Those who are willing to face thosehardships need to be encouraged and supported by those not able or not willing to go.

Congregational autonomy is a fine thing, but let usnot get so wrapped up in our own little corner of theworld that we forget the gospel is for all.

About a year ago, Alan Cloyd (editor of the Restoration Leadership Quarterly produced by the Vulteechurch in Nashville) made an announcement in thatjournal regarding a proposed discussion among brethren "divided over institutions and the cooperation question." He reported at that time that a discussion wastentatively planned for March, 1988, in Louisville, KY. Afew months later, that same journal announced that Herman Alexander of the Preston Road Center for Christian Education in Dallas, and myself, had agreed tomake arrangements for brethren of both persuasions todiscuss these issues. In the January 7,1988 issue of theGuardian of Truth, I published an article "On Meeting With Institutional Brethren," explaining myinvolvement in this endeavor, and seeking to informbrethren generally about this proposal. Obviously,March 1988 has come and gone and no meeting has yetoccurred. Such a meeting is still in the active planningstage, but since several things have changed since thelast published reports, lam sending this article explaining the current status of this endeavor to several journals circulated among brethren. The editors of those journals may publish it or decline to do so as they see fit.This report will probably be more informative if my January 7 article referred to above is read first.

While several others have had positive input into the process of formalizing the details, they have left me free to make whatever arrangements seemed best. Thus,should someone not be pleased with the plans I describebelow, I am the one to be criticized. Although there are things which perhaps could be better arranged, I havedone the best I could. Some brethren from both sides of this issues have been outspoken and critical, often before they knew enough to be critical about, and sometimes before most of the arrangements had been made! Ihasten to add that many more brethren of both persuasions, while expressing cautious optimism toward such ameeting, have been decidedly favorable toward such adiscussion of issues which have divided. I want to saypersonally that I appreciate the willingness of brethren,whatever position they may hold on any issue, to cometogether and discuss our differences. I have been preaching more than twenty years, and this is the first timethat anyone from "the other side" has reached out to ask,"Can we talk?"

Plans have now been made for three days of discussion in Nashville, Tennessee, on December 1, 2, & 3,1988. In order to provide a "neutral setting," the facilities of the Doubletree Hotel in downtown Nashville has been procured. This is a quality, business/conventiontype hotel in downtown Nashville, and will be able toprovide comfortable facilities for those who are comingfrom out-of-town. These dates will allow us to obtain a flat rate of $45 per room per night, with a maximum of4 persons per room. (Thus, two people staying in thesame room would pay $22.50 each per night; four persons per room would pay $11.25 each; all prices subject to tax, of course) Occupying these rooms will also give usaccess to a large meeting room which can be arrangedwith theater style seating with a capacity of 480 seatswhich should be adequate for such a meeting.

Just as each one attending will bear his own expense,so each one comes representing only himself. This is notan attempt to formulate doctrine, issue some edict, orestablish some "brotherhood position." Although only acertain number of brethren (about 21 from each persuasion) will be actively participating as speakers, respondents, or moderators, "whosoever will may come" toattend these meetings, to listen to what is said, and toquestion those who speak.

The topics to be discussed will include the following.I am listing also the brethren who at this date haveagreed as of this date to serve as moderators (M),speakers (S), and respondents (R). (See below for adescription of responsibilities of each of these tasks). Iam also affixing TENTATIVE times for each session(note the stress on the word tentative in the arrangement of these and other details).

1. THURSDAY, DECEMBER 1,2-5 PM

Suggested Topics: Are there "patterns" revealed in theScriptures? etc. How Do We Establish/AscertainDivine Authority? What is the role of Examples? ofInferences/Conclusions?

S: Clinton Hamilton

R: James W. Adams

M: Dale Smelser

2. THURSDAY, DECEMBER 1, 7-10 PM

"Overview and Current Situation" — History; How Churches of Christ Separated and Grew Apart; TheCurrent Situation; etc.

S: Steve Wolfgang

R: Marshall Patton

M: Colly Caldwell

3. FRIDAY, DECEMBER 2,9-12 AM

"Collective (Church) Activity and Individual Activity"—What are the Biblical Criteria for Distinguishing theTwo? etc.

S: Ferrell Jenkins

R: Harold Comer

M: Karl Diestelkamp

4. FRIDAY, DECEMBER 2,2-5 PM "What

Is The Work of the Church?" — Discussion will likely include fellowship halls, church kitchen/recreational facilities, and larger issues of "social gospelism," family life centers, etc.

S: Paul Earnhart

R: Robert Jackson

M: L. A. Stauffer

5. FRIDAY, DECEMBER 2, 7-10 PM

"What Relationship Should Institutions Sustain to Churches?" — Discussion including orphanages, colleges, etc.

S: Mike Willis

R: Larry Hafley

M: Dick Blackford

6. SATURDAY, DECEMBER 3,8-11 AM

"Cooperation of Churches" — Definition: What Is Cooperation? How May Churches Cooperative? When & under what circumstances?

S: Ron Halbrook

R: Keith Sharp

M: Dan King

8. SATURDAY, DECEMBER 3,12-3 PM"The Question of Fellowship" — What does the Bible

mean by "fellowship"? What kind of unity can exist

between separated brethren? On what basis? S:

Harry Pickup, Jr. R: John Clark M: Jamie Sloan

Two speakers, one from each persuasion, will preparein advance and present "main speeches" on each giventopic, approximately 30 minutes in length. The respondents will be free to reply as they see fit, each onespeaking only for himself. These "responses" will beallocated about 20 minutes. I realize that everyone willwant more time than we can possibly allocate, but Ibelieve that with care and precision, everyone can coverthe main points of what has divided the churches overthese issues.

Moderators will not only introduce speakers and respondents, but will fulfill an important function as a"questioner" of the speaker and respondent of the opposite persuasion. At some point (probably after the twomain speeches and two responses), written questionswill be collected from the audience. It will be the responsibility of the moderator/questioner to select from thewritten questions submitted the dozen or so which bestfocus the issue under discussion. Several brethren of the institutional persuasion are at work assembling a slateof speakers, respondents, and moderators from that perspective, but due to various hindrances and circumstances these have not been finalized at this date. Thus,I do not yet know who will be the speakers, respondents,and moderators from the other side, but felt it important to share what information I do have with brethren to forestall any further misinformation about the meeting.I plan to publish another report on the progress of these meetings as soon as those names are available to me.

Some brethren have expressed misgivings about thismeeting. Some may think there has been enough discussion of these topics in the past. Many would see furtherdiscussion of these issues as futile; others, as irrelevant.In many ways, I can understand such feelings. Perhapsfurther discussion of divisive issues will do nothing tochange anything. But I cannot help but feel that dispassionate discourse among alienated Christians must beattempted whenever the opportunity exists. New generations have arisen on either side of these issues who know nothing whatsoever of why brethren have disagreed and divided over them. I do not know exactlywhat may result from such a meeting, but I am willingto put forth the effort necessary to attempt to talk toothers, whether or not they may ultimately agree withmy understanding. I am glad to learn that there areothers of like mind.

**********

TROY C. IRVIN

Troy C. Irvin of Birmingham, Alabama, died in the Veterans Hospital in that city on April 19, 1988. Born inthe small community of Gattman, Mississippi, on May30, 1908, he spent the major portion of his life inAlabama. On February 16, 1935, he was married to Agnes Hill, of Tuscumbia, Alabama, a niece of F. B.Srygley. The first ten years of their married life theIrvins lived in Nashville, where they attended theWaverly-Belmont congregation, forming a close friendship with W. E. Brightwell, preacher for the congregation, who was also News Editor of the GospelAdvocate. Brother Irvin was in military service duringthree years of their Nashville residence, being stationed in Alaska and the Aleutian Islands.

Moving to Birmingham at the close of the war in 1945,the Irvins, along with Agnes' two brothers, J. O. andElliot Hill, took the lead in the establishment of a new congregation in the city — the Berney Points church.Brother John T. Lewis preached the first sermon for thenew group. Fifteen years later (1961) the Irvins wereagain leaders in starting the Cahaba Heights congregations; and another five years later, they took an activerole in starting the Vestavia congregation. In each ofthese congregations Brother Irvin served as deacon,treasurer, or Bible class teacher—and in one of them inall three capacities at the same time.

The Irvin home was always understood to be the place in residence for the many gospel preachers who came tohold meetings. They developed very close and enduringfriendships with these men, among the number beingRoy E. Cogdill, Harry W. Pickup, Sr., Homer Hailey,Fanning Yater Tant, Franklin T. Puckett, James R.Cope, Marshall Patton, Bob Owen, Robert Jackson, andmany, many others.

Brother Irvin is survived by his wife, Agnes, onebrother and two nephews. Funeral services were conducted at the Elmwood Chapel and burial was inElmwood Cemetery. The service was conducted byDavid Claypool and Steve Patton (former and presentministers of Vestavia Church). They paid tribute to the memory of a truly dedicated and humble servant of God,citing his long record of service to the cause of Christ. Allwho knew him recognized Troy Irvin as a "gentle" man in the truest sense of that term. Friends of the familywho wish to write may address their letters to Mrs.Agnes Irvin, 1717 Shades Crest Coard, Birmingham,Alabama 35216.

Fanning Yater Tant

P. O. Box 737 Gardendale, AL 35071

"And without faith it is impossible to please Him..."(Heb. 11:6). Yet not all faith is pleasing to God. The Biblespeaks of dead faith (Jas. 2:17, 26), little faith (Mt.8:26; 17:20), and shipwrecked faith (1 Tim. 1:19). Onlytwice did Jesus find what He called "great faith." Whatmade it so?

The Centurion

The man who had great faith lived at Capernaum. He was a centurion, a Roman soldier. He was a Gentile, butone who had considerable contact with the Jews. In fact he had been so influenced by them that he built theirsynagogue. They testified of him, "He loves our nation"(Lk. 7:1-10).

When the centurion heard about Jesus he sent word to Him concerning his slave who was sick almost to thepoint of death. That word was sent by some Jewishelders, who recommended Jesus help him. As the Lordapproached the centurions home, he requested Jesuscome no further, for he was not worthy for the Lord toenter his house. "Just say the word and my servant willbe healed." Jesus then turned to the multitude followingHim and remarked, "I say to you, not even in Israel haveI found such great faith." The servant was healed thatvery hour.

The Canaanite Woman

The woman who had great faith lived in the districtnear Tyre and Sidon. Mark says she was a Gentile, of theSyrophonician race (7:26). She, too, had a loved onesuffering: her daughter was possessed by a demon.

When this woman sought Jesus' help for her daughter He was silent. She persisted, and the disciples asked Jesus to send her and her bothersome shouting away. Hemerely responded, "I was sent only to the lost sheep ofthe house of Israel." The woman kept imploring, bowingdown to Jesus. Finally He answered her, "It is not goodto take the children's bread and throw it to the dogs."Undaunted, she replied, "Yes, Lord ; but even the dogsfeed on the crumbs which fall from the master's table."

Jesus would no longer keep her waiting. "O woman,your faith is great; be it done for your as you wish."Matthew says the daughter was healed at once (15:2128).

Great Faith

The first thing that impresses us about these two isthey were both Gentiles. Neither had the kind of upbringing which would seemingly best prepare them forfaith in the Messiah. Yet their faith surpassed that foundamong Jews. Therefore the conclusion must be thatgreat faith is not a matter of heritage. Children must betaught the will of God (Eph. 6:4), but that is no guarantee they will have great faith. The sad fact is some childrenof saints have made shipwreck of their faith or exhibited no faith at all.

A second common denominator in these cases is a concern for others — a highly regarded slave and a daughter. The centurion and the Canaanite woman asked not for themselves but for the benefit of loved ones. Great faith is not found in self-centered people.

A third likeness is the humility of each. The centurion did not even consider himself worthy to come toJesus, much less have the Mater come to him. Thewoman cried out, "Have mercy on me, O Lord, Son ofDavid." She did not hesitate to bow before Jesus. She was not insulted at His reference to dogs, but assumedthe role and asked for crumbs. "God is opposed to the proud, but gives grace to the humble" (Jas. 4:6). Andgreat faith will be found only there. We must meeklyrecognize His infinite superiority and gladly submit to His will.

A fourth parallel is in the confidence these Gentileshad in Jesus' power and willingness. Luke, the physician, records the centurion's servant was at the point ofdeath. The Canaanite woman's daughter was demon-possessed, a helpless situation. There were a few exorcists around, but these were ineffective in the fightagainst Satan (Acts 18:13-16). So in neither case wasthere hope apart from Jesus.

Could the Lord do something with these situations?They both thought so, though there is no proof eitherhad ever seen a miracle. Would He do something? Thatthey were less certain of. But neither was afraid to ask.And the woman asked again and again, discouraged neither by the disciples' complaints nor by Jesus' delay.

This gets to the heart of the matter. Great faith is aRoman soldier who knew Jesus could "just say the word"; a Gentile woman who thought surely God had ablessing for all. Great faith does not limit God. It faces no problem God cannot solve. It makes no predeterminations as to what God will or will not do, thereby limiting the asking. It is not disheartened by answersthat take time.

This man and woman both asked in faith. Both received their requests and a great compliment fromthe Master. Do you believe God can grant your desires,even though the situation seems hopeless to you? Doyou believe He is interested in you and willing to helpyou? Have you asked? Fervently? Persistently? If no,yours is not great faith.

On the solemn occasion when Jesus ate the supper withHis disciples and instituted that memorial feast which wefaithfully observe today, we may be startled to discoverthat there were more than 13 individuals in the room that night. Yes, there was Jesus and the twelve. But there wasanother personality present, invisible but active.

That personality was Satan himself. In John 13: 2, weread that Satan had already put the betrayal idea into thewilling heart of Judas; and in verse 27, we're told that"Satan entered him." Satan was present at the last Supper! And surely he does some of his "best" work in placeswhere you'd think we'd be most insulated against him.

It was after Satan had done his job that Jesus toldJudas, "What you do, do quickly." Judas, now transformed into an apostle of the devil, went out to keep hisevil promise and John, with his penchant for detail,records, "And it was night" (v. 30).

"And it was night." Those words are chilling in theirimplications, given their historical setting. Judas, afterover three years with our Savior and Lord, had taken afatal leap into darkness, led there by the prince of nighthimself. His heart had turned to ice, there was no gettingthrough to him. He said "leave me alone!" to God and not even the Son of God could change his mind. How can aperson become so callous, so incredibly insensitive andcold?

In John's gospel, the contrasting concepts of darknessand light are common. For example, in the prologue (1:118), John introduces the idea in verses 4-5, "In Him waslife, and the life was the light of men. And the light shinesin the darkness, and the darkness did not comprehend(margin: 'overcome') it." There is a distinct difference between darkness and light. Everything about Jesus islight — He sheds light, He provides light, He is light (Jn.8:12). The world (that is, all that is hostile to God) isdarkness. Those who love evil never come to the lightbecause they prefer, even love the darkness (see Jn. 3:1621). Those who walk in the light are "sons of light" and walk in such a way that darkness cannot overtake them(Jn. 12:35-36). In his first letter, John makes the pointthat fellowship with God is conditional upon "walking inthe light" (1 Jn. 1:5-7).

In considering these bible principles, we can make some brief observations about the characteristics of night,or "walking in the light" and about day, or "walking indarkness." Concerning night, we learn, first, that it is the realm of Satan, the place where Judas spent his time,the street he chose to travel. We know, secondly, thatwalking in the darkness constitutes apostasy, a fallingaway from what is spiritually good and right. Thirdly,those who travel "by night" have enthroned the self, becoming self-righteous, self-seeking and arrogant. And lastly, and sadly, the outcome is death — eternal, never-ending death in a place not originally prepared forpeople made in the image of God, but a place prepared forthe devil and his angels (Mt. 25:41). Judas chose to walkin this realm.

But we also learn some things about the "day" or"walking in the light." First, it is the realm of God,because He is light (1 Jn. 1:5). Secondly, those who walkin the realm of day possess within them a hatred of allsin. That doesn't mean they never sin (1 Jn. 1:8,10) butit does mean they never plan to sin, they never practicesin (1 Jn. 3:9), and they find the whole idea of sinrepulsive. Thirdly, those who abide in the light enthroneChrist in their hearts; He has first position in their lives.Godly sorrow, confession and repentance come easily tothose who have Christ on the throne of their hearts. Finally, those living by day look forward to eternal day

— everlasting life in heaven, where God is the light, and where there is no night (Rev. 22:5).

Now, the question is, where do we live? Where are wewalking — in darkness or in light? This is not just aquestion for the unbeliever — Judas was a disciple! AsChristians, we need to think often about our ultimatereason for living. It goes back to the commitment wemade when we were baptized. We promised God that wewould live in such a way that He would get the glory ineverything we do. We can properly define "walking in thelight" as glorifying God in the way we live. Would you agree that Judas did not glorify God? Of course! But every apostasy fails to glorify God and, therefore, is justas bad as the falling away of Judas! That point is madein Heb. 6:4-6 where the writer says we crucify the Son ofGod afresh, when we fall away.

Furthermore, every act brings glory to someone. It may bring glory to self. Paul talks about that in 2 Tim.

3:1-5 where he predicts that in the last days people willbe lovers of themselves. We may glorify opponents of the cause of Christ. In Rom. 2:24, Paul scolds the Jews,"For the name of God is blasphemed among the Gentilesbecause of you." In their insistence on imposing the Law on Christians and the division resulting from that, theywere glorifying those who opposed Christianity. An act of sin can even glorify the killers of Christ (Heb. 6:46) and, ultimately, Satan himself! Would you really,consciously, decide to glorify the devil?

Who are you glorifying? Before you take that nextdrink or seek out that next "new love" or place that nextwager, think about who will get the glory. Satan isanxiously waiting because he loves those who walk withhim in darkness. He loves the spiritually blind and thosewho slip around the corners and carve the secret places.But God wants you to know that such behavior brings asickening state of mind. 1 Pet. 2:20-22 says it's like a dogreturning to his vomit or a swine, after being washed, towallowing in the mire. Who truly desires to walk in thefootsteps of Satan and the killers of Christ and the opponents of the church? Don't you want to glorify theonly One who can impart eternal life?

Judas stepped out of Christ's life nearly 2,000 yearsago and "it was night." He never came back, though heregretted what he had done. Where are you headed? Christ wants you back in the light of His presence, ifyou've strayed. And if you've stayed until now, think about that night into which Judas irretrievably slipped and then meditate upon the benefits of living in the light.Then, ask yourself the question, whom will I glorify today?

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

NORMAN E. FULTZ, Rt. 29 Box 37, Kansas City, MO 64166 — Onwhich is carried in a paper distributed free through the mail to everyJune 1, I began my third year of work with the Nashua church and home in a large area surrounding our meeting place. We also continueanticipate a pleasant continuance. We have recently baptized three,to distribute to the members copies of SEARCHING THE SCRIP-and two were identified with us. One of those baptized, a 72-year oldTURES. Don Truex will be with us in a meeting in September. It waslady died less than three weeks after her birth into the kingdom. Inmy good pleasure to be with the Westside church in Aurora, IL in AprilJune, we conducted a gospel meeting and vacation Bible schooland I look forward excitedly to meetings with New Hope near Bigconcurrently with Bill Fairchild teaching the adult class morningsClifty, KY (Aug.), Albuquerque, NM (Sept.), Christian Home nearand preaching in the meeting in the evenings. It was a busy and Morgantown, KY and Demott, IN (Oct.). Our meeting place is one ofexhilarating week with the largest crowds the church here hasthe closest to KCI Airport and less than a mile from the north loop ofexperienced. Chairs had to be set out to accommodate the overflow.(I-435. In traveling this area, visit us. We continue to write a 24 column-inch monthly newspaper article

STATEMENT FROM ITALIAN PREACHERS

To Whom It May Concern Among Brethren in the U.SA. — OnJune 26 we met together trying to find, through common agreement,the solution to certain fellowship problems which we had, and aboutwhich many of you had knowledge. Well, we have talked, discussed and also clarified the aspects of the problem, solving also all themisunderstandings. We suffered because of that problem, as you alldid and we hope to rejoice now in the hope of preparing a future which (will) be ever stronger and trusting in the Lord. We have prayedtogether, admitting our responsibilities with consequent repentanceasking God and each other the right forgiveness. We are sure that ourunity and our difficult work can only improve. We ask for your prayersand continuing concern in our work. Rome, June 25,1988 (signed)

Gianni Berdini, Rudolfo Berdini, Stefano Corazza, Roberto Tondelli, Valerio Marchi, Alessandro Corazza, Arrigo Corazza, FrancescoFosci.

RAY G. PILLION, 2188 Martens St. RR #7, Abbotsford, B.C.,Canada V2S5W6 — We are presently conducting Lord's Day servicesin the Davy Crocket Motel in southeast Abbotsford. The opportunityis good here and we believe there is a harvest ready.

ALAN YEATER, 290 Warfield Blvd., Clarksville, TN 37043 — Wehave been encouraged by the spiritual development of the saints here.Last fall two elders were appointed. Now, two deacons are serving. Wewere known as the "University" congregation but have changed thename to Warfield Blvd. church to better identify with our new meetingplace. Clarksville is the home of Fort Campbell and Austin Peay StateUniversity. Because of the transient nature of a considerable portionof the population, we are again requesting your help in encouraging saints and reaching the lost. Please notify us of any prospective students (or present ones) at APSU. The social and recreationalenticements of institutional churches in Clarksville ensnare manyyoung Christians. We want to contact these students and have themin our homes as soon as possible. Members of this congregation serve as faculty and staff at the university. Some of our young people arestudents there.

We are also reaching out to military personnel. Five military families presently worship with us. The military officers in thecongregation are developing a letter to be distributed, along with our information packet, to all incoming personnel who list a preference forthe church of Christ. We need your help with their address and needsas soon as they arrive. Phone (615) 647-4007 or 647-1324.

CONNIE W. ADAMS, P.O. Box 69, Brooks, KY 40109 — I thought itwould be of general interest to make it known that James R. Cope, 301 Greencastle, Temple Terrace, FL 33617, is now in a position to holdseveral more weekend meetings (Friday night, two sessions on Saturday and three on Sunday). In addition to his much needed familyseries, he had excellent materials for series on "Bible Characters,""Studies in Acts," "A Look at New Testament Churches" and other needed studies. Brother Cope has always been a superior teacher ofthe Bible and brethren need the benefits of his years of study andexperience. Many have been taught by him who have never seen orheard him personally. His tract "The One True Church" has been mostpopular with between 2 and 3 million copies circulated in threelanguages in the last 30 years. Some of the richest studies this writerever had were in classes taught by James R. Cope.

UDEGE C. BAMALI, P.O. Box 164 Nbawsi, Imo State, Nigeria, WestAfrica — On Saturday, June 11,1988, four elders and three deaconswere appointed at Njimbeako Street church of Christ. People camefrom all parts of Nigeria for the occasion. E. J. Ebong and E. A.Akinyemi spoke to instruct the elders and the deacons as well as thechurch. At a nearby congregation, a six month training course forpreachers is now in progress. Rejoice with us and pray for us.

LARRY R. DeVORE, P.O. Box 313, Medina, OH 44258 — On July3rd, I began my second year with the good church in Medina, Sincelast report, three have been restored and one baptized (he was the grandson of a Baptist preacher). I am still short of needed support.

NEW WORK IN FLORENCE, SC DON BRADY, 12780 Quail Roost Dr., Miami, FL 33177 — A newcongregation began meeting in a private home in Florence, SC in mid-May, 1988. The nearest sound churches are at Sumter and Camden, both an hour or more away. Bill and Kathy Kaile recently moved toFlorence from Ft. Lauderdale, joining spiritual forces with Kerry andLaura Gately (both doctors) who have spent much time the past twoyears teaching against the digressive practices in the area. Several inthe area are showing an interest in the new work and are studyingwith these brethren. If you know anyone living in the area, pleasecontact Billy Kaile, 2329 S. Clareview Dr., Florence, SC 29501, orKerry Gately, 328 Chippenham Lane, Florence, SC 29501. Or phone

(803) 662-6227 or 664-9567.

HUEY P. HARTSELL, P. O. Box 299, Burnet, TX 78611 — After three and a half very pleasant years with the Oaks-West church inBurnet, we will be moving near Cull man, AL July 1. I will follow LynnHuggins in the work with the Beulah congregation. Brother Hugginsis loved and appreciated for his seven years of faithful service there.He has moved to Lincoln, Nebraska to begin a new congregation. Weare expecting an agreeable and profitable work at Beulah. Jack Holtwill begin work at Oaks-West July 17. Please note our new address:Rt. 4, Box 2050, Vinemont, AL 35179.

BRETHREN DELIVERED FROM SENSELESS VIOLENCE PAUL K. WILLIAMS, P. O. Box 324, Eshowe, 3815 South Africa — Nine Christians, five boys and four girls, paid $8.50 bus fare each andjoined their schoolmates for a trip to a rural school near Bulwer, a 3hour drive by car from Eshowe. They enjoyed the Saturday when theywatched soccer and netball. At 5 P.M. they boarded the two buses forthe return trip when a small boy emptied a teargas canister into one ofthe buses. As the students piled out of the bus, stones started flying, anda pitched battle ensued which lasted from two to five hours. They wereattacked by boys and men wielding knobkieries (walking sticks withheavy knobs on the ends), axes and bush knives. Stones were available for both sides. The individual stories told by the returningChristians were hair-raising. While this was going on, the church inEshowe was having its regular Saturday evening service and we werepraying for the safety of our brethren, little suspecting how much ourprayers were needed. We are persuaded that God heard our prayers.After dark two taxis appeared on the scene of the violence. One

pretended to be a police car and escorted the bus away. One took awounded teacher to a hospital, and ferried stranded Eshowe boys to the departing buses. No one was killed and the two wounded Eshowe peoplewere not seriously hurt. When four of the boys were at services the following morning after arriving home at 4:30 that morning, we got thestory and thanked God for his mercy. That night I gave a lesson on prayingfor our enemies, and I had the undivided attention of the audience! Later a teacher told me he was convinced that the violence was not political inorigin.

But on June 3, our 50-year-old sister Sue Grabbelear was walking withher friend past the Standard Bank in Roodepoort (a municipality nearJohannesburg) when a bomb exploded killing Sue's friend and three black men. Sue's right leg was blown off. She was taken to the Johannesburg Hospital trauma unit where the doctors battled until aftermidnight to save her. By then, brethren all over South Africa werepraying for her. Probably no other event has so united us all in prayer.We praise God that her condition has steadily improved. Her leg wasremoved above the knee. There is fear that her other leg may be useless.She took a lot of shrapnel, but no vital organs were damaged. The prayers and concern of the church has sustained her and her threechildren and we have every hope for her eventual recovery.

Amidst all of this drama our work of preaching the gospel hascontinued with good results. Four have been baptized.

JAMES H. BAKER, JR., P.O. Box 44012, Philadelphia, PA 19144 — The church here is now four years old, having started from scratch in July,1984. I was fearful back then that I had made a mistake in leaving theMiami Shores church in Florida to come here. Thanks be given to God, fornow I'm sure it was the right move. We are at present 13 adults and 5children. Satan has taken 5 from us. We have been blessed with our own rented storefront on a major street in the heart of the city. We try tohave 3 or 4 classes a week with interested persons. We have 20 taking the John Hurt Bible course. We have also had a number of traveling Christians from all over the nation stopping by. One of the recent visitorswas Clinton Hamilton of Ft. Lauderdale, FL who did a great job preaching for us. We invite all of you to worship with us when on the east coast.Our address is listed in this magazine.

JOHN SHADOWENS, Grand Junction, Colorado—This hub city on the western slope, a place of good hunting, fishing and scenic grandeur, isan ideal place to retire, but not from the Lord! The church meets at 491 Spam Road. We have 14 members. I am working full-time with the church.We are striving to grow, preach the word and remain faithful to God. Thereare three liberal churches in this city of 30,000. If you would like a challenge plus a great place to retire or visit, then come to this frontierarea for gospel work.

RECENT DEATHS CLEO N. BLUE passed away at Springfield, MO on June 26 at one

P.M. He had been a faithful gospel preacher for almost half a century. Hewas well known to many in Kansas, Missouri and Arkansas where most ofhis years as a gospel preacher were spent. He is survived by his wifeAddie, his companion for fifty-six years and a niece, nephew and severalcousins. Memorial services were conducted in Morriston, Arkansas byTom Shiflett and Oscar Ellison.

It seemed especially appropriate that he was laid to rest in thecemetery at Morriston, Arkansas. He was born and grew up on the hill overlooking the area. The present meeting house had been a schoolhouse where his education began. When it became a meeting place forbrethren he preached in their first gospel meeting. He was buried beside his father and mother. His father, Joe Blue, was a well known pioneerpreacher for many years. His life as a preacher and that of Cleo spanned almost a century of gospel preaching. Their faithful work will live on inthe hearts and lives of those who responded to the gospel they preached.

JAMES D. BEECH, JR. departed this life on June 19 at the age of 45after a long period of suffering which he had borne with uncommon grace.Jimmy was born in Tampa and grew up in a Christian home. Early in lifehe took an interest in spiritual things which led to his decision todedicate his life to preaching the gospel. He prepared himself as besthe could and did his first regular work at Center, Texas. He later preached in Magnolia, Arkansas and Madisonville, Texas. He and Betty, with their son Greg, then decided to go to

Australia where they lived at Wagga Wagga for three years. Theymoved then to Wayne, Michigan. While there a recurring ailment was diagnosed as muscular sclerosis. He continued preaching as long as he could, even when he had to sit in a chair to give a lesson. He accepted hiscondition with fortitude. It did not rob him of his cheerfulness, nor did he complain about it, or feel sorry for himself. Jimmy and his familymoved back to Brandon, FL in about 1980 to be near his parents. Inaddition to his wife and son, he is survived by a daughter, Rachel.Memorial services were conducted by Earl Kimbrough on June 21."Precious in the sight of the Lord is the death of His saints" (Psa. 116:15).

FRED MOTLEY of Warner Robins, Georgia died suddenly of a massive heart attack on July 29. He was one of the elders of the Westside church in Warner Robins having served in that capacity formany years. He was a tower of strength during critical years in that area.He is survived by a wife and daughter. Services were conducted on August 1 by J. Wiley Adams, Bob Tuten and James Shear.

PREACHER NEEDED ARCHER, FLORIDA— The church in Archer is in need of a full-time preacher. Archer is located 12 miles southwest of Gainesville. We are asmall group, numbering 30 to 42 on Sunday and can supply $1,000 a month support. For more information please write to P.O. Box 405, Archer, FL 32618.

EDITORIAL LEFT-OVERSTHE PASSING SCENE

A casual observation of the passing scene as we travel about thiscountry gives reason for reflection as to the attitudes and ideals of manyof our citizens. All semblance of decorum seems to have been lost with a good many people. Men and women nearly everywhere in public placesappear in shorts. More and more men and women appear in what weused to call men's undershirts. Cut-off tee shirts exposing the waist and belly button are often seen, and some have appeared that way at potlucks where Christians gather. And aren't punk haircuts something to see? And there is the wet wash look. Does anyone seriously think it isattractive? Or is the motive more to repel than attract? More and morewomen (including many Christians) are cutting their hair shorter than mostmen have worn theirs for a long time, including short side-burns andbeing shaved up the back. Am I wrong, or does it appear to you that someof the fashion designers are anti-women and have palmed off fashions(loosely speaking) which make the wearer appear grotesque? We have emphasized "modest apparel" from 1 Tim. 2:9, but we also need to camp outawhile on "with shamefastness and sobriety."

WORLD-CLASS GOSSIPS

More harm is done by loose tongues than most of us will ever know.Relationships are severed (or badly damaged) by meddlesome tonguewaggers. Families are alienated, friendships shattered and churches divided by 14 carat, world-class gossips who carelessly elevate rumor tothe rank of absolute fact. Before telling something it would be wise to getthe facts straight, and then consider what would be the motive for passingon the information even if the facts are correct. Reputa-tions which tookyears to build through faithfulness in teaching and practice in life can beseverely crippled by rumor or innuendo. "Well, where there's smoke, there's bound to be fire." I wish whoever thought that up would try to build a firewith wet wood and without proper kindling in my fireplace! 111 tell younow it is possible to have a lot of smoke and absolutely no fire at all!

"He that passeth by, and meddleth with strife belonging not to him,is like one that taketh a dog by the ears.""Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth." "The words of a talebearer are as wounds, and they go down into the innermost parts of the belly." (Prov. 26:17, 20, 22).

IN THE NEWS THIS MONTH

BAPTISMS 230

RESTORATIONS 52

(Taken from bulletins and papers

received by the editor)