THREE PHASES OF DIGRESSION

More than twenty five years ago I wrote something onthis subject because the sponsoring church arrangement, the church supported benevolent institutions,church supported colleges, church funded play-groundsand "fellowship" banquet halls, and church supportedsocial gospel centers had made an invasion into churches of Christ all over the country. This tide ofdigression had taken a heavy toll just as the instrumentof music and the missionary society issues had donenearly one hundred years before. I did not believe digression was weakening then, and I do not believe it isdying now. Satan is not relinquishing his hold on religious thinking, and his ministers will continue every effort to pervert the truth in this generation. The power and tactics of digression must not be underestimatednow; the methods of approach must be understood. Itseems pertinent to present these thoughts again.

By digression is meant to turn aside from, a departure from the faith or to deviate from the truth. Paul putit this way: "For the time will come when they will notendure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth and shall be turned unto fables" (2 Tim. 4: 3, 4).

Digression has taken many forms since the churchwas established by the Lord. Sometimes it involvesadding to the word, sometimes taking from the word,and sometimes perverting the word to promote unscriptural practices. History will bear out the fact thatdigression from the truth has taken three well definedsteps: Aggression, Ridicule, and Compromise.

1. Aggression. Digression begins by teaching some-thing contrary to the truth. Its roots are in thehearts of men who are seeking something new and different from the faith once delivered. Such new doctrines soon take the characteristic of aggression.These false teachers boldly advocate their strangedoctrine which is not taught in the word of God. Theyare content only when they have pressed their newteaching to the fracturing of peace and unity among brethren. "But in vain they do worship me, teaching fordoctrines the commandments of men" (Matt. 15: 9). This is usually taught with great ardor and determination. These are they "... whose mouths must be stopped, who subvert whole houses, teachingthings which they ought not, for filthy lucre's sake" (Titus 1: 11). They aggressively teach those things"which they ought not." Sometimes elders are the sourceof much of this sort of discord. "Also of your own selvesshall men arise, speaking perverse things, to draw awaydisciples after them" (Acts 20: 30). Those who followed Paul were aggressive in teaching false doctrines tocorrupt the minds of the disciples. "And that because offalse brethren unawares brought in, who came in privilyto spy out our liberty which we have in Christ Jesus, thatthey might bring us into bondage: to whom we gaveplace by subjection, no, not for an hour; that the truth ofthe gospel might continue with you" (Gal. 2: 4, 5). At theintroduction of any false doctrine we can expect it to beaggressively taught. It will be urged upon the church asan important belief in being loyal to Christ.
2. Ridicule. There are always those who will notbe turned from the faith, and who will fight againstall forms of digression. The second phase in digression isto ridicule those who oppose the false doctrine. All sortsof names will be used to prejudice people, all formsof evasive quibbles will be used to divert attention fromthe issue, and all forms of mockery will be employed totry to stop the opposition. Much of this has been seenin recent years concerning the present issues. Sanballat and Tobiah mocked Nehemiah and those Jews who rebuilt the walls of Jerusalem, and theyridiculed their efforts by pointing out how weak theywere (Neh. 4: 1-3).

Ridicule attempts to answer arguments, but it neverdoes to those who sincerely seek truth. Ridicule has an effect upon some because they cannot stand it.

3. Compromise. The time always comes when ridicule does not convince; in fact, in time it usually turnsthe people from their unworthy cause to seek the truth.It is at this point that those in digression will cry thatthey are the peace-loving and fellow-seeking children ofGod. They take the role of persecuted people who are misunderstood and misrepresented. Again and again Ihave taken the very words of a promoter of some digressive doctrine and had him cry, "You have misunderstood and misrepresented me." No false teacher can stand up under the fire of truth, and when his digressive teaching has been answered and his ridicule exposed, he will try for a compromise somewhere betweentruth and his stand. If this is rejected, as it must be, hewill play the persecuted martyr who stands for truthand unity and is rejected.

There can be no compromise with truth on any issue.Ridicule does not make or answer arguments; it simplytends to cloud the real issue and disturb the seekers for truth.

Digression may be at work in reference to the organization of the local church, in the work of the church, in the public and private worship to God,, andin the life of one trying to walk in righteousness beforeGod. It must be opposed with all our might. Whendigression is unsuccessful in its efforts in a locality, itthen turns to compromise and talks of "peace" and"unity." Only the sword of the Spirit will bring realpeace and unity.

JESUS, THE PREACHER

"From that time Jesus began to preach, and to say,Repent: for the kingdom of heaven is at hand" (Mt. 4: 17). "And Jesus went about all Galilee, teaching intheir synagogues, and preaching the gospel of thekingdom. .." (Mt. 4: 23). Preaching occupied a centralplace in the ministry of Jesus. He was ever the preacher: in the synagogues, on the mountains, by the seaside, from village to village, at the temple, in thehomes of publicans, at a well in Samaria. He drew afterhim unbelievably large crowds until some of his preaching offended some of his hearers. Perhaps it willhelp those of us who preach, and those who listen topreachers to consider some of the characteristics ofthe preaching of Jesus.

His preaching was authoritative. At the end of the sermon on the mount, the people were "astonished at hisdoctrine, for he taught them as one having authority andnot as the scribes" (Mt. 7: 28-29). All the power of heaven was behind what he said. There was certainty about hispreaching. Paul told Titus that he should "speak, and exhort, and rebuke with all authority" (Titus 2: 15).When a man preaches truth, he had the backing ofheaven and he can speak with all boldness and assurance.

His preaching was urgent. He was sent and ordained of heaven "to preach good tidings to the poor.. to proclaim release to the captives.. to proclaim the acceptable year of the Lord" (Lk. 4: 16-21). He had an urgentproclamation to make. His preaching was a cry. "Then cried Jesus in the temple as he taught..." (Jno. 7: 28)."In the last day, that great day of the feast, Jesus stoodand cried, saying, If any man thirst, let him come unto me, and drink" (Jno. 7: 37). He lifted up his voice to beheard. There was urgency in his message and his tone.It was arresting, compelling.

His preaching was instructive. "He opened hismouth and taught them" (Mt. 5: 2). To teach is to giveinstruction, to impart information. He taught in parables so the spiritually inclined would "know the mysteries of the kingdom" (Lk. 8: 10). At other times, hetaught them "plainly" and without proverb. "His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowestall things, and needest not that any man should askthee: by this we believe that thou earnest forth from God"(Jno. 16: 29-30). Jesus did not preach simply to fill uptime. The people were so ignorant of the will of God. He cameto teach them. He did not come with warmed-over platitudes and offer meaningless pep talks. The message of heaven was in his heart and on his tongue andthose who heard him learned something.

His preaching was compassionate. While he came to "seek and save" the lost, he took no delight in themisery suffered by those entangled in sin. "But when hesaw the multitudes, he was moved with compassion onthem, because they fainted, and were scattered abroad,as sheep having no shepherd. Then saith he unto hisdisciples, The harvest truly is plenteous, but the laborers are few; Pray ye therefore the Lord of the harvest,that he will send forth laborers into his harvest" (Mt.

9: 36-38). The spiritual plight of the people constantlykept before the Son of God the reason for his coming.Without condoning the sin of adultery ("Go and sin nomore"), Jesus was gentle with the woman taken inadultery. While reminding the woman at the well thatshe had lived an immoral life, and the man she wasliving with then was not her husband, Jesus explainedto her about the water of life and answered her questionabout worship. He had time for Zacchaeus, interrupted his trip to Jerusalem and went home with him. He tooktime for Nicodemus who came at night. He was not too busy for the children. He was grieved when the richyoung ruler, who was so close to the kingdom, turnedand walked away. Even in the agony of the cross helooked down upon his tormentors and said "Father forgive them, for they know not what they do. "

It is very easy for those of us who preach to becomecallous and insensitive to the longings of human heartsand to the abject spiritual misery of those ensnared bySatan. Paul was as "gentle" with the Thessalonians as anurse with her own children (1 Thes. 2: 7). It is one thing to tell people they are lost and on the way to hell,and something else to leave the impression that we areglad.

The preaching of Jesus was vehement at times. Hereserved his strongest denunciations for the pious frauds of his day. He was unsparing with the hypocritical sectarians of that age who were so presumptuousthat they made their own traditions equal to the commandment of God. To them he said "Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoreth me withtheir lips; but their heart is far from me. But in vain theydo worship me, teaching for doctrines the commandments of men" (Mt. 15: 7-9). Later in that context, thedisciples informed him that he had offended the Pharisees (v. 12). Jesus said "Every plant which my heavenlyFather hath not planted, shall be rooted up. Let themalone: they be blind leaders of the blind. And if the blindlead the blind, both shall fall into the ditch" (vv. 13-14).The most severe language of all is found in Matthew 23as he pronounced heaven's woe upon the religious leaders of the Jews who repudiated the Messiah of their own expectation, based on the prophetic scriptures which they knew, but scorned. Repeatedly he called them"hypocrites." He referred to them as "fools and blind,"said they devoured widows houses, prayed in pretenseto be seen of men, were inwardly filled with corruption,were "serpents" and destined for the "damnation of hell." Yet, the most severe preaching of all ended with Jesus weeping over Jerusalem and the fate whichawaited it when its house would be left desolate (Mt.

23: 37-38). He had tried to save them, but they wouldnot come to him.

The preaching of Jesus was demanding. From the first, he demanded repentance. Later he would chargehis disciples to preach "repentance and remission ofsins, beginning at Jerusalem" (Lk. 24: 47). He demandedself-denial as a prerequisite to discipleship (Mt. 16: 24).You cannot be "number one" and be the Lord's disciple. You will give him first place or he will have no place.You cannot place father or mother, son or daughter,brother or sister, before him (Mt. 10: 37). You mustpresent your body as a living sacrifice, totally devoted tohim, and even be willing, if necessary, to put your life onthe line rather than give up the faith (Rom. 12: 1; Rev.

2: 10).

Preaching which asks nothing will get nothing.Rather than deciding that the choices are too hard forpeople to make, let us faithfully preach the truth, challenge the hearers to meet the demands of truth, whatever they may be. All the while, let us warn of the horrorsof hell and the bliss of heaven.

The preaching of Jesus had a common touch. "And the common people heard him gladly" (Mk. 12: 37). He touched the sensitive areas of human existence. He was not an inaccessible image upon a marble slab. He wasequally at home with fishermen, farmers, carpenters,merchants, tax collectors and with children. He spoke their language. No, he did not bring the message to thelevel of the coarse and profane, but in words they allunderstood, he elevated the thinking of the common people to the realm of the sublime.

Our preaching must not be so stilted that in our effortto impress the sophisticates of this world we shoot overthe heads of the common people and fail to touch theirhearts with heaven's message. Neither should we cheapen the message by phrasing it in the bizarrelanguage of some sub-culture where words have doubleor perverted meanings. There is a dignity and a stateliness about the gospel. But there is also a simple charmabout it, too.

Would you take twenty minutes and read the sermonon the mount? That is real preaching, folks. You willunderstand it. Yet you can spend the rest of your lifeprobing into the profundity of it. And it will take the restof your days to put it into practice in the situations ofyour life.

Jesus was a preacher. And what a preacher! Nowonder the temple guards came back that time and said"Never man spake as this man." We would all be betterpreachers, and better hearers of preachers if we wouldgive more attention to what Jesus preached and how he went about it.

LEARNING FROM THE OLD TESTAMENT

Truth often lies between extremes. So it is with assessing the Old Testament. On the one hand are thosewho continue to bind it. Many think people today are still under the ten commandments. Instrumental music in worship, a separate priesthood, tithing, and numerous other practices are retained from that bygone era.Paul warns that going back to the law for justificationputs us under obligation to keep the whole law, severs usfrom Christ, and makes us fall from grace (Gal. 5: 2-4),The opposite extreme is to recognize that the Law hasbeen taken away, but erroneously conclude there is noreal value in studying the Old Testament any longer.

"For whatever was written in earlier times was written for our instruction, that through perseverance andthe encouragement of the Scriptures we might havehope" (Rom. 15: 3). Everything God has revealed has a purpose; there is something to be learned. I am thankful for the opportunity to write under this heading, to call attention to people and events of old with modern applications. Let us begin with a look atdifferent ways New Testament writers used the OldTestament.

1. Character studies. Hebrew 11 briefly reviews ten

O. T. characters to show us what faith is and how it acts. The author then adds that many others could have beenincluded. James commended the patience of the prophets and Job (5: 10, 11). Jesus contrasted both the men ofNineveh and the Queen of Sheba with His generation(Mt. 12: 41, 42). Even wicked characters can teach valuable lessons. Jude recalled the sins of Cain, Balaam, andKorah (v. 11). Esau's life is summarized in Heb. 12. Heis set forth as what we must not be.

1. Events as examples. Some of the brethren at Corinth saw no danger in eating meat sacrificed to idols.Paul skillfully used Israel's conduct at Mt. Sinai todocument how such eating could lead to other offenses.Beyond that, their overall wilderness experience demonstrates how great spiritual privileges are offset bydisobedience (1 Cor. 10: 1-13). This was written to warnus. Conversely, Peter employed the deliverances ofNoah and Lot as testimony to God's desire and ability to rescue the godly from temptation (2 Pet. 2: 4-9). Thiscomforts us.
2. Fulfilled prophecy. There is no greater faith-building exercise than reading the prophets and tracking the fulfillment of their predictions in Jesus and Hiskingdom. All four gospel writers quote prophecy. Paulreasoned from the Scriptures, both in his preaching and

in his letters. Peter affirmed the prophets "were notserving themselves, but you, in these things which now have been announced to you through those whopreached the gospel to you" (1 Pet. 2: 12). "All the proph-ets who have spoken, from Samuel and his successors onward, also announced these days" (Acts

3: 24).

4. Types and shadows. Jesus came to fulfill the Law and the Prophets (Mt. 5: 17). Both made predictions: the Prophets in word, the Law in symbols.Much of the old Jewish religious system — the tabernacle service, the sacrifices, the priestly functions — pointed to what Jesus would accomplish for all mankind. They were shadows ofthings to come (Col. 2: 17). Like the prophecies, theyhad to be fulfilled before the Law could be taken away.

Many O. T. characters are likened to Christ in one way or another: Adam, Melchizedek, Moses, Aaron, and David are a few. Some were like Him in their position;others, in things they did.

A word of caution here. Something more than a resemblance is needed before we designate a thing atype. Some have let their imaginations run wild, seeingalmost every O. T. person or event as typifying something. It is fine to draw parallels, but let us keep"typology" to those things which were designed by Godto foreshadow, to prepare for that which was to come. A good rule is to limit types to those things so designatedby inspired writers.

1. Language. N. T. writers and speakers sometimesborrowed O. T. language to express their thoughts. Peterused God's designations of Israel in Ex. 19 and thesymbolic names of Hosea's children to tell us who we are (1 Pet. 2: 9, 10). Paul wrote that God will render to everyman according to his deeds, utilizing David's expression(Ps. 62: 12). Many of our hymns employ the rich phrasesof the Psalms and the Prophets. These become moremeaningful as we learn their original setting.
2. Practical wisdom. Jesus praised the Queen ofSheba for traveling to hear Solomon's wisdom. It is a worthwhile journey. His proverbs are "words of the wiseon the ways of the world." Ecclesiastes depicts thestruggle to find happiness and meaning in life. These 3,000-year-old books are quite up-to-date!

The Old Testament is not just childhood stories. It is"sacred writings which are able to give you the wisdomthat leads to salvation through faith which is in JesusChrist. "

ANTIOCH — THE POWER OFTHE LOCAL CHURCH

Acts chapter seven details the death of Stephen andpresents the turning point in the history of God's church.Until now the Gospel has been limited to the JerusalemJews, but following Stephen's martyrdom that all changed. It was the turning point in the accomplishment of God's global mission for the kingdom. "And onthat day a great persecution arose against the church inJerusalem; and they were all scattered throughoutthe regions of Judea and Samaria... Therefore,those who had been scattered went about preaching theword" (Acts 8: 1, 4). "Go into all the world and preach the gospel to all creation..." was on the road to fulfillment. As a result, the story of salvation spread,thousands obeyed and new congregations of dedicated disciples were born through-out the Roman world.

Antioch. "So then those who were scattered because

of the persecution that arose in connection with Stephen

made their way to Phoenicia and Cyprus and Antioch..."

(Acts 11: 19). What follows in the text of Acts 11 is one of

the greatest testimonies to what God can do with com

mitted people. We've seen their zeal, their commitment

to teaching, and their power in the face of opposition.

Now look with me at what is perhaps the most remem

bered feature of this New Testament church: "... the

disciples were first called Christians in Antioch."

(Acts 11: 26b).

They Wore A Proud Name

There are four points about this name we should note: 1.

It was a new name. "The disciples were first called

Christians in Antioch." Please observe that it was the

disciples who were called "Christians" and not the

church as a body. There is no place in New Testament

scripture where the church is ever referred to as the

"Christian Church." It was a term applied to disciples

and described their individual allegiance to Jesus. It is

never used to describe the church as a body.And where did this new name originate? Not a fewscholars point to the use of "Christian" as first given bythe enemies of the Cross as a label of scorn for the followers of Christ. True, the term was later used as atitle of contempt and ridicule by non-believers, but theorigin of that name came from a higher source.

"And you will be called by a new name, whichthe mouth of the Lord will designate" (Isaiah

62: 2b).Following Isaiah 61 and the prophetic utterance of theMessiah's coming (Isa. 61: 1-3) we now see that inthat day God's people will have a new name "whichthe mouth of the Lord will designate" (62: 2). This newname would be bestowed upon the followers of the Messiah by God Himself.

2. It was a prophesied name. Isaiah lists four aspects of this new designation.

a. "You will be called by a new name." The name"Christian" was the ONLY name by which followers ofChrist were called that was new. The terms "brethren," "believers," "disciples," "children of God," and "saints"were not new. They were used to describe God's own prior to Christ's coming. But the name "Christian" wasnew and was inclusive of all other names. A Christian is a "believer," "disciple," "brother," "child of God," anda "saint." It is the one all inclusive term describing not only a relationship with God but how that relationshipis made possible. b. When the "nations see your righteousness and glory." This new name would be given at a time whensalvation would burn like a torch from Zion, (Isa. 62: 1).In Acts 10 the gospel message shed it's light upon theGentiles prompting Peter to announce, "I most certainly understand now that God is not one to showpartiality, but in every nation the man who fears himand does what is right is welcome to Him" (Acts 10: 3435). Then in the next chapter, and for the first time, thegospel goes to the Gentiles in mass resulting in largescale conversions to Christ. "And the disciples werefirst called Christians in Antioch... " c. "Which the mouth of the Lord will designate." Itwas a name given by God to the followers of the Messiah. d. It will be an "everlasting name which will not becut off" (Isa. 56: 5). In Ephesians 3: 14-15, Paulwrites, "For this reason, I bow my knees before the Father, from whom every family in heaven and on earthderives its name..." I believe that "every family" has reference to all the redeemed, the family of God. All those who are redeemed by Jesus Christ are called by a God-given name! That name is the name of "Christ." Thus, the name "Christian" represents the fullness of God's eternal plan to redeem man andthat name is just as everlasting as the salvation itsignifies.

3. It was a persecuted name. The fact that theywere called Christians first in Antioch necessarilyimplies that they were called by that name in otherplaces afterwards (Yes, there are such things as necessary inferences!) And, there is no doubt that as thatname began to be more commonly used it was adoptedby unbelievers as a title of scorn. ("Do they not blaspheme the fair name by which you have been called?"James 2: 7).

It is impossible for you and me to comprehend whatour first century brethren endured for a name that we tend to take for granted. For example, in 1 Cor. 7: 7-8 Paul discourages marriage among believers. Why? It wasn't that he had a low view of marriage at all. But,rather, it was due to the pressures being exerted upon followers of Christ. It was tough enough facing the fire ofpersecution alone: "Renounce your faith or die!" Howunbearable it would be to have the sword laid upon theneck of a beloved wife or child and hear those awful words of ultimatum. Paul said, I'm trying to spare you the anguish!" We don't realize what they endured.

Sure, it gets to me sometimes... When I see peoplemaking a claim to that name acting as if it is the greatestof impositions to worship consistently with the saints orto make financial sacrifices or to give their Bible classestheir very best — yes, it gets to me. Listen, our brothersand sisters in Antioch DIED for the cause we take for granted! Why, do you feel the passion flowing from the pen of Paul when he says, "Greet one another with a holykiss?" Because first century saints didn't know if theywould ever see each other again! Brethren, when wethank God that we can meet without fear of harm, don't throw that out as a meaningless cliché'. Say "A-MEN!" tothat. Our Antioch brethren could not pray that prayer!

4. It was a definitive name. The name "Christian" is only used three times in the New Testament text and, yet, on each occasion we learnsomething different about those qualified to wear it.

a. A Christian is a disciple (Acts 11: 26). The Antioch brethren were willing to submit to the Lordship of the Master. Only those willing to walkaccording to His discipline can be His disciples and onlyHis disciples can be Christians. b. A Christian is a persuaded person (Acts 26:28). Usually we don't think much is happening when aperson makes the good confession (1 Tim. 6: 12). But EVERY-THING IS HAPPENING! That confession recognizes the authority and rule of Jesus Christ. You can't be a Christian without it. And it changes everything. c. A Christian glorifies God above all else (1 Pet. 4: 16).The Antioch faithful were not ashamed of that name. They used it for heaven's glorification. God help us tohave the same feeling for that name as they did. Help usto understand that it was divinely given and that thosewho wore it first, wore it proudly. The words of Mrs.Frank A. Breck ring with a potent passion:"Shall I crucify my Savior,When for me He bore such loss? Shall I put to shame my Savior? Can I nail Him to the cross?" You crucify Jesus every time you reject the invitation towear His name or, as one already wearing it, you gain a sense of embarrassment when others find out your allegiance. The point of our study comes down to this: If you're going to wear that name then WEAR IT! LIFT UPYOUR HEAD, TAKE HOLD OF HIS HAND, GET A FIRM GRIP AND WALK WITH THE MASTER AND NEVER, NEVER, NEVER LOOK BACK! It's the legacy of Antioch. Our study continues...

Elsewhere in this issue of STS you will find an articleby Ferrell Jenkins in response to this article. I ask thatyou read and carefully consider the material he hassubmitted.

I am sure this study of THE DOMITIAN PERSECUTION comes as a surprise especially since Domitian hasbeen billed as a great persecutor of Christians, both inprint and in the pulpit, by students of the book ofRevelation. This has been proclaimed as a proven factand for someone now to question whether it ever occurred must be surprising.Two facts shall evolve from this study to seize yourinterest. First, you will learn there is no evidence, fromsources contemporary with Domitian, documenting a persecution directed by him in any way against Christians much less that he slew many thousands, bathing the empire in their blood, as taught by many zealousstudents of the book of Revelation today. Second, you will learn that the strongest case that can be made for aDomitian persecution is that there MAY have been one.

My Position

My position in this exchange should not be misunderstood. It is not my place to prove that Domitian did notpersecute Christians. The obligation of proof is uponthose who advocate the Great Domitian Persecution. I readily admit that he MAY have persecuted some Christians, however, neither you nor I have the right tocharge him with slaying many thousands and bathing the empire in their blood upon the premise of what heMAY have done. It is admitted that the silence of historydoes not prove Domitian did not persecute Christiansbut, at the same time, it must be recognized that thesilence of history does not prove he persecuted themeither. We have no right to build a case against himwithout evidence.

When discussing what MAY have been, we must becareful not to presumptuously assert as fact what MAYhave occurred. One can readily relate to this problem byconsidering the headline of a recent newspaper article.The headline stated, "BLACK HOLES MAY FORMCORE OF 2 NEIGHBORING GALAZIES." This statement necessarily implies three things: (1) That scientists do not know whether black holes form the core for the neighboring galaxies: (2) that scientists only deemtheir conclusions theoretically possible while at thesame time admitting (3) the possibility there is anotherplausible explanation. However, if the word MAY isdropped from the headline, that which was stated as a possibility has been made a fact. This is precisely what has been done in reference to Domitian. Men have looked at Domitians' nature, his self-deification and the recorded cruelty directed toward those who opposed himand have concluded that, since Christians would surelyhave been in conflict with all of this, he must havepersecuted them. Without question, the time would have been ripe for a persecution during the last two years of his reign, but this does not mean a persecutiontook place. The strongest case that can be made for a persecution without presumption is to say there MAYhave been one. Recognizing this problem many historians simply say, "Domitian MAY have persecuted Christians. "1

The Evidence

I have observed the statement more than once in publications and in the pulpit that persecution against Christians reached its zenith during Domitian's reign.Until three years ago, I never questioned this. As far asI was concerned it was true but I tell you now, without fear of contradiction, this statement is false. Even IFDomitian was guilty of persecuting Christians the statement is false. The persecution against Christiansreached its height under Diocletian (284-305 AD) two hundred years later.

Note carefully the following statements often quotedwhich are also false. "Domitian instituted a persecutionagainst Christians on the charge of atheism, that isperhaps, refusal to participate in emperor worship. Itwas short, but extremely violent. Many thousands wereslain in Rome and Italy, among them Flavius Clemens,a cousin of the Emperor, and his wife, Flavia Domitillabanished. "2 While Suetonius, the Roman historian, hasrecorded the death of Clemens and the banishment of Domitilla by Domitian, he does not record that theysuffered because they were Christians, nor does herecord the death of any others because of their beingChristians. The quoted statement is without historicalsubstance.

"Domitian (c. 81-96) is the emperor who has gonedown in history as the one who bathed the empire in theblood of the Christians. "3 While it is true historians centuries after the fact have billed Domitian as a bloodypersecutor of Christians, there is no evidence from thehistorians contemporary with his reign that wouldconvict him of directing a persecution against them.

There was no persecution before, or after him tocompare to that of his reign... Nero's persecution was confined mainly to Rome, while Domitian's persecutionwas expanded to the whole of Asia Minor. "4 There is no historical evidence of any truth in these statements.

In fact there is no literary record to substantiate a persecution of any kind by Domitian against Christians. 5 Neither Tacitus, Suetonius nor Pliny, all of whomresided in Rome (Tacitus and Pliny were members of theRoman Senate during Domitian's reign), 6 leave anyrecord of any kind of campaign against Christians. Thiswould appear strange since Tacitus and Suetonius bothleft a record of Nero's persecution against Christians. Would not a persecution directed against Christians ofthe magnitude described above demand a place in thehistorical records of these and other writers? And why was Pliny, who was a member of the Senate during the reign of Domitian, 7 ignorant of the precise crimesChristians were guilty of and how they were to beconvicted and punished since such trials of Christianswould have taken place in the Senate? He wrote Trajan, his emperor, "I have never taken part in trials(cognitiones) of Christians; consequently I do not knowthe precedents regarding the question of punishment or the nature of the inquisition. "8 How could a man of his political background have been so ignorant of whatto do to Christians if there had been a sustained persecution directed against them during the reign ofDomitian?

The Earliest Historical Record

The earliest historical record of a persecution underDomitian by either secular or church historian is 75 years after the fact. 9 In order to date the record that soon after Domitian's reign, we must give credibility to Melito and Hegesippus, the two sources cited byEusebius in his "Ecclesiastical History." Using these two men as sources, Eusebius (264-350 AD) said ofDomitian, "He was the second that raised a persecution against us. "10 He said this at least 200 years after the reign of Domitian. While Eusebius speaks of "martyrdoms" during the reign of Domitian, 11 he does not cite a single case of a Christian dying as a result ofsuch a persecution. This is remarkable since Origen (185-254 AD) relates that only a few, "whose numbercould be easily enumerated, "12 had died for the sake of Christianity up to his time. He recorded this a good 50years before Eusebius penned his history. Surely, iftheir number could be easily enumerated, Eusebiuscould have named one Christian who died for the cause of Christ under Domitian. His failure to name Christian martyrs tends to argue against a persecutionunder Domitian.

The Roman History of Cassius Dio, composed between the years 210 and 229 AD, 13 is often relied upon as a source for documenting a persecution by Domitian against Christians. He wrote, "And the same yearDomitian slew among many others Flavius Clemensthe consul, though he was a cousin and had to wifeFlavia Domitilla, who was also a relative of the emperor. The complaint brought against them both wasthat of atheism, under which many others who driftedinto Jewish ways were condemned. Some of these werekilled and the remainder were at least deprived of theirproperty. Domitilla was merely banished to Pandateria... "14

Before we get too excited about the content of thisstatement we would be wise to consider that the partof Dio's history which described Domitian's reign ispreserved for us only in what at best can be described as "a fairly reliable" abridgement made by Xiphilinus,a monk of the eleventh century. 15 There are no early reproductions of this part of Dio's history to draw on. Itshould also be observed that even if we give this portionof the record credibility, Dio does not mention any persecution of Christians. While it is true Christianscould have been charged as atheist, it is also true thatthe Jews and others who refused Domitian's self-proclaimed deity would have likewise been so charged. 16 In this specific case, those charged with atheism are saidto be following Jewish ways. While Christians MAY beassociated with the Jews to some degree, it is not necessary to conclude that Christians are the subjects of thepersecution described in Dio's history. They MAY be but,at the same time, they MAY NOT be the subjects of the persecution described. Again, we cannot charge Domitian upon the basis of what MAY have been.

Tertullian, 160-220 AD, is drawn upon by Eusebius toprove a persecution by Domitian against Christians, 17 yetin none of his statement does Tertullian accuse Domitian of killing Christians. The source for Tertullian's statement is unknown though many scholars believe he drew from Melito as did Eusebius. 18 If this is true, Melito againis the earliest source we have for a Domitian Persecution. He lived approximately 75 years after the reign of Domitian.

In an attempt to find evidence of a persecution byDomitian from contemporary sources, some have gone sofar as to argue that Clement of Rome in his first epistle,addressed to the Corinthians, makes reference to a persecution under Domitian when he spoke of "sudden andrepeated calamities and adversities" which had come upon the Roman church. 19 This conclusion is totallyunreasonable because (1) no one knows who Clement ofRome was or when he lived, and (2) no one knows the identity of the "sudden and repeated calamities and adversities." Reasoning on the matter usually runs thisway. "The sudden and repeated calamities and adversities evidently refer to persecution under Domitian, therefore, since the epistle makes reference to the persecutionsof Domitian, it must have been written following the lasttwo years of Domitian's reign. Since the book was written following Domitian's reign. Clement of Rome must havebeen contemporary with Domitian." Such reasoning staggers the imagination. There is no evidence that Clementof Rome was contemporary with Domitian or that hemade reference to a persecution during his reign. 20 In speaking of the evidence for a Domitian persecution, T.

D. Barnes said, "No writer of the fifth or any subsequentcentury can be shown to have drawn on reliable evidenceof the period before 250... "21 Elmer T. Merrill said, "It should be further observed that neither in Suetonius, norin Dio, nor in any other of the pagan writers who touchupon the subject, is there the slightest intimation thatDomitian's bloody jealousy was directed against any but the leading aristocrats whom he supposed he had reasonto fear, or that it ravaged at all outside the narrow circleof the Court and the Parliament. There is no indication of its extension into the provinces, or among the commonalty even in Rome. And if there had been such extension,it is altogether probable that some echo of it would beheard. There is absolute silence. "22

Conclusion

In view of this total lack of concrete evidence to supportthe so-called Domitian Persecution, we must ask, "howcould scholarly men conscientiously teach a Domitian Persecution?" The answer probably lies in the fact thatsincere men honestly believed the Bible identified Domitian as a persecutor, therefore, they felt justified in

proclaiming him as such. 23 If they were wrong in theirbiblical interpretation, however, they would likewise bewrong in their historical conclusions. The fact that history does not substantiate their biblical claims showsthat their interpretation of scripture is in error. NeitherDaniel (chapter 7) nor Revelation (chapters 13 & 17), thetexts usually used to support the Domitian theory, 24 specifically identify with Domitian though many modern day biblical students teach that they do. This flaw inbiblical interpretation apparently has led to a flaw inhistorical interpretation as well.

Whether Domitian persecuted Christians or not doesnot matter to this biblical student nor does it affect his understanding of the books of Daniel and Revelation. IfDomitian persecuted Christians, so be it, but let it bestated for what it really was. Let us prove by concreteevidence what took place and let us not assume anything. Many have been greatly overstating the case against Domitian and this needs to be rectified.

Footnotes

1Albino Gargetti, A History of the Roman Empire, p.285 Jerome Carcopino, Daily Life In Ancient Rome, p. 137 2Henry H. Halley, Bible Handbook, p. 8603Ray Summers, Worthy Is The Lamb, p. 83 4Ken Butterworth & John Shaver, The Bible Way (March-April 1983), p. 45James Moffett, The Expositor's Greek Testament, Vol. 5, p. 311Merril C. Tenney, New Testament Survey, revision by Walter M. Dunnett, pp. 10-11Stewart Perowne, Caesars and Saints, pp. 83-84

6

Elmer T. Merrill, Essays In Early Christian History, p. 1507 Ibid, p. 172 8F. F. Bruce, New Testament History, p. 423 9 Merrill, p. 16110Eusebius, Church History, III, Chapter 176 11Ibid, III, Chapter 18 12Origen, Contra Celsum, 111: 8 13Leon Hardy Canfield, The Early Persecutions of The Christians, p. 166 14Ibid, p. 167 15Ibid, p. 166; Merrill, p. 152 16Merrill, pp. 155-157 17Eusebius, III, Chapter 22 18T. D. Barnes, Early Christianity and The Roman Empire, p. 32Merrill, p. 16319 Clement of Rome, First Letter To The Corinthians,

1: 1 Cf. Apocalypse of John by Beckweth, p. 204 20Merrill, pp. 160-161, 207-241 21Barnes, p. 32 22Merrill, p. 157 23 Ibid, pp. 158-159; Canfield, p. 162 24Jim McGuiggan, Book of Daniel, pp. 108-109; The Book of Revelation, pp. 184-185

"The persecution of Domitian burned itself ineradicablyinto the memory of history; it may be doubted by thecritic, but not by the historian... So strong and early atradition as that which constitutes Domitian the second great persecutor cannot be discredited without wrecking the foundations of ancient history. Those who discredit it must, to be consistent, resolve to dismiss nine-tenths of what appears in books as ancient history,including most that is interesting and valuable. "1

Ogden Demands Too Much

In the article by my long-time friend and brother, ArtOgden, demand is constantly made for evidence "contemporary" with Domitian which states that the emperor persecuted Christians. To ask for this is to requesttoo much. Unbelievers make much of the fact that we have very few references to Jesus and the church fromsources outside the New Testament. From the first century we have only a few references in Josephus(written more than 60 years after the event, Tacitus(more than 50 years after the event mentioned), andpossibly Suetonius (about 70 years after the event hedescribes)2

The earliest evidence for a Neronian persecution ofChristians in A. D. 64 comes from the writings of Tacitus

(A. D. 115), more than 50 years after the event! Art accepts this testimony, but rejects similar evidence regarding Domitian. And in the case of Nero he had no evidence of any persecution of Christians in Asia Minor. If Art were in the affirmative in this exchange hewould have to affirm a Neronian persecution in the sameway I seek to establish a persecution under Domitian.

Art rejects the testimony of pagan historians and theso-called "Church Fathers" who wrote 75 or more yearsafter the reign of Domitian. When one rejects the testimony of these writers regarding the Domitianic persecution he will soon find himself way out on a limb whichis about to be sawed off.

When browsing through the writings of the Christians of the second century and afterwards I feel uncomfortable. I don't like what I read, and would not want tobe identified with one of those churches. One can see that many departures from the apostolic practices werealready under way. Having said this, we must expressour debt to these men. It is they who provide our earliestreferences to the New Testament books. The patristic evidence is frequently earlier than the manuscript evidence. Unless their testimony contradicts the internal evidence we have no valid reason for rejecting it. 3

The Book of Revelation

Let us use the book of Revelation as an example. The post-apostolic writers provide information not contained in Revelation. In addition to details about the Domitianic persecution they tell the date of composition and the specific identification of theauthor.

Let no one say "But I have the book of Revelation itself." The earliest historical allusion to the book is in the writings of Justin Martyr who died in A. D. 165. 4 According to Art, that would be 100 years after Revelation was written! The earliest fragments of papyrusmanuscripts of the book date from the third century (p.16, p 47, p 65). The first complete manuscript is Codex Sinaiticus of the fourth century. The earliest referenceto Revelation as "Scripture" is quoted from the Letter ofthe Churches of Lyons and Vienne in Gaul to thechurches of Asia Minor and Phrygia. But for this wemust depend on Eusebius. 5 Earlier writers such as Papias, Irenaeus, Tertullian, Clement of Alexandria,and Origen show an acquaintance with the Apocalypse. 6

Overstatement of the Persecution The persecution by Domitian has been exaggerated innumerous sources, and it is appropriate for Art to warn us about this. In material which was originallywritten in graduate school nearly a quarter of a centuryago, I cited Summer's statement that Domitian was the emperor "who bathed the empire in the blood of theChristians. "71 would not use this statement today. We need not, however, swing from the extreme of overstatement to the opposite extreme of denial of persecution.

The Case for the Domitianic Persecution

1. The Book of Revelation. John was on the island of Patmos "because of (Greek: dia) the word of God and the testimony of Jesus" (Rev. 1: 9). He was a fellow-partaker in the tribulation" with those in the sevenchurches of Asia. Antipas had been killed at Pergamum(Rev. 2: 13). He was called the Lord's faithful witness (Greek, martus, from which the English word "martyr" comes).

Aside from the internal evidence which I believe sustains the conclusion that Revelation was written during or shortly after the reign of Domitian, we have the testimony of the Fathers. 8 Irenaeus (flourished c.175-190), as a boy in Smyrna, listened to Polycarp whohad been a disciple of John. He states that the "apocalyptic vision... was seen no very long time since, but almostin our day, towards the end of Domitian's reign. "9 Adela Collins says that "the fact that he dated the book as hedid, in spite of the difficulty about the apostle's age,implies that he had independent and strong evidence forthe date. "10 His independent evidence may well have been from the Christians of Asia Minor who knew about these things. Why would he misrepresent the matter?

Be assured that if Art had evidence like this for the Neronian date of Revelation he would be quoting it. Infact, the first source I have located which dated theApocalypse to the time of Nero was heading in the SyriacVersion of A. D. 508. That's about 440 years after the book was written!11

2. Pliny. When Pliny wrote to the Emperor Trajan,about A. D. 111, for advice on how to conduct the trials for Christians in Bithynia, he stated that some Christianshad quit their practice three years earlier; others manyyears earlier; "and a few as much as twenty-five yearsago. "12 Pliny's statement suggests that their defectioncame about A. D. 86 during the reign of Domitian.

Albert Bell, who seeks to defend a date for Revelation in A. D. 68, points out that Pliny's statement that he had never been present for the trials of any Christiansimplies, "of course, that there had been such trials. Andthe only time in Pliny's life that they are likely to haveoccurred is under Domitian. "13

1. Melito. Melito, bishop of the church in Sardis, wrote an apology to the emperor Marcus Aurelius about A. D. 175. Eusebius quotes from his work as follows: "Nero, and Domitian, alone, stimulated by certain malicious persons, showed a disposition to slander our faith... "14
2. Tertullian. Tertullian was trained as an attorney in Carthage, North Africa. In his Apology to Septimus Severus, written about A. D. 197, he said "Consult your histories. There you will find that Nero was the first to rage with the imperial sword against this school in the very hour of its rise in Rome."He continued, "Domitian too, who was a good deal of a Nero in cruelty, attempted it... soon stopped... restored those he had banished. Such are ever our persecutors..." [Emphasis mine, FJ]. The emperor was expected to find this information in his histories. Eusebius quotes Tertullian to the effect that the apostle John returned from exile on Patmos and abode at Ephesus till the reign of Trajan. 15
3. Eusebius. Our most systematic church historian of the early centuries was Eusebius of Caesarea. Best known of his works is Ecclesiastical History (Church History) which was published about A.

D. 325. Eusebius stated that Domitian was "the second that raised a persecution against us"16 He says,"In this persecution, it is handed down by tradition,that the apostle and evangelist John, who was yetliving, in consequence of his testimony to the divineword, was condemned to dwell on the island of Patmos." He quotes Irenaeus, but says that "even historians that are very far from befriending our religion, have not hesitated to record this persecutionand its martyrdoms in their histories." He says that Domitian persecuted some "for professing Christ,"and names Flavia Domitilla. 17 Whether Eusebius got this information from Dio Cassius, Brutus or someother historian he does not say here.

Space does not permit a discussion of the identity ofFlavia Domitilla or Flavius Clemens, the issue of atheotes, and the confusion of Jews and Christians bythe Roman leaders. My question is this: If these people were not Christians, why would the Christians, such asEusebius, want to claim them?

6. Hegesippus. Hegesippus may rightly be called the Father of Church History. He lived near the time ofthe apostles (between c. A. D. 117-A. D. 189). His words are now preserved for us in Eusebius who statesthat Hegesippus compiled in five books "the plain tradition of the

apostolic doctrine. "18

Hegesippus tells of some relatives of our Lord whowere brought to Domitian. He asked if they were of "David's race, and they confessed that they were." Whenhe learned that they had little money and property, hethen asked "respecting Christ and his kingdom." Theytold the emperor that it was not a temporal or earthly kingdom. "Upon which, Domitian despising them, madeno reply; but treating them with contempt, as simpletons, commanded them to be dismissed, and by a decreeordered the persecution to cease. "19

Conclusion This evidence of a persecution by Domitian seems, tome, too strong to reject. I wish to close this reply with thecomment of the Italian scholar Marta Sordi. "The reality of a persecution was well known to all the Christian commentators, from the Shepherd of Her-mas to Melito, from Hegesippus to Tertullian, and isconfirmed not only by contemporary Christian sources, from Clement's First Epistle to the Revelation of St. John, but also, as we have seen, by thepagan writers Pliny and Bruttius. In order to provethat the persecution never actually happened (and I do not personally believe this is possible), each reference would have to be explained away separately... But even if it were feasible to find a convincing explanation for each reference, I still maintain that the mere fact of there being so many individual reports of the persecutions having taken place,makes it unreasonable to harbour any serious doubtson the subject. "20

Works Cited 1 W. M. Ramsay, The Church in the Roman Empire Before A. D. 170 (Grand Rapids: Baker, reprint 1954)

259.

2

Ferrell Jenkins, Introduction to Christian Evidences (Fairmount: Guardian of Truth Foundation, 1981) 119-121; F. F. Bruce, Jesus and Christian Origins Outside the New Testament (Grand Rapids: Eerdmans, 1974).3 Jenkins, Introduction 74-84. 4 Dialogue With Trypho, 81. 5 Ecclesiastical History, V. 1.

6

Everett F. Harrison, Introduction to the New Testament (Grand Rapids: Eerdmans, 1964) 427-431.

7

Ray Summers, Worthy is the Lamb (Nashville: Broadman, 1951) 83; Ferrell Jenkins, Studies in the Book of Revelation (Temple Terrace: Florida CollegeBookstore, 1983) 23. The general approach presented inthese works is still held to be valid. 8 For a more detailed evaluation of the internal evidence see Jenkins, Emperor Worship in the Book of Revelation (Tampa: privately published, 1988). 9 Against Heresies, V. xxx. 3. 10 Adela Yarbro Collins, "Dating the Apocalypse of John"Biblical Research 26 (1981) 33-45.

11

Bruce M. Metzger, "Versions, Ancient," Interpreter's Dictionary of the Bible, 4 vols. (New York:Abingdon, 1962) IV: 754. Arthur M. Ogden incorrectlydates this to the second century. See The Avenging of the Apostles and Prophets (Louisville: Ogden Publi

cations, 1985) 15-16.12 Pliny Letters, X. xcvi.13 Albert A. Bell, "The Date of John's Apocalypse: TheEvidence of Some Roman Historians Reconsidered,"New Testament Studies 25 (1979) 96. A. N. Sherwin-White, The Letters of Pliny. A Historical and Social Commentary (Oxford: Clarendon, 1966) 702,points out that Merrill (Essays, ch. 6) "failed to noticethe implication." So did Ogden, who cited Merrill.14 Ecclesiastical History, IV. xxvi.15 Ecclesiastical History, III. xx; Ill. xxiii.16 Ecclesiastical History, Ill. xvii.17 Ecclesiastical History, Ill. xviii.18 Ecclesiastical History, IV. viii.19 Ecclesiastical History, Ill. xix.

LOVE NOT THE WORLD (1 John 2: 15-17)IMMODESTY

The apostle John wrote, "Love not the world, neitherthe things that are in the world. If any man love theworld, the love of the Father is not in him. For all that isin the world, the lust of the flesh, and the lust of the eyes,and the pride of life, is not of the Father, but is of theworld. And the world passeth away, and the lust thereof:but he that doeth the will of God abideth for ever" (1 John

2: 15-17). The book of 1 John sets forth the principle thatin order to have fellowship with God and his people and go to heaven, we must walk in the light and not darkness.The things mentioned in the text above are a part ofdarkness and not light. In fact, every sin involves lovingthe world and thus puts us in darkness.

We, the people of God, must be reminded that we can'tlove the world and expect to go to heaven when we die.With this purpose in mind, we begin a series under heading "Love Not The World" which will include articles ondancing, fornication, social drinking, stealing, misuse ofthe tongue and smoking.

One of the more common sins that is practiced todayis immodesty. I suppose that we have come to expect it ofpeople of the world. In fact, if we didn't see a lot of people immodestly dressed in the summer time, we wouldwonder what was wrong. However, it is disappointing tosee that is not so uncommon among Christians. I say weare disappointed, but not shocked.

We must begin with an understanding that the Biblegoverns what we wear.

Principles That Govern What We Wear

1. Modesty (1 Tim. 2: 9). Modest means "well arranged, seemly" (Thayer), "decent" (Vines) or "respectable" (Kubo).
2. Shame (1 Tim. 2: 9). Paul used the word "shamefacedness" which is "a sense of shame, modest...reverence, would always restrain a good man from anunworthy act" (Thayer). This refers to the ability toblush. An ability some had lost in Jeremiah's day (Jer. 6: 15; 8: 12).
3. Good judgment (1 Tim. 2: 9). The text says onemust have sobriety. That means "soundness of mind,self-control... good judgment, moderation... especially asa feminine virtue, decency" (Bauer). Thus, good judgment and common sense must be used to determine what we wear.

1. Godliness (1 Tim. 2: 10). Our dress ought to demonstrate that we are professing to be godly, devout anddevoted. What we wear will indicate whether or not we are serious about serving the Lord.
2. What we wear has an effect on others. Whether it be intentional or not, a lack of decentclothing can arouse impure thoughts in the minds ofothers. Mary Quant, designer of the mini-skirt, said."Mini-clothes are symbolic of those women who want toseduce a man." When asked where all of this was headed, she replied with one word: "sex." In 1960 whenthe Santa Maria was overtaken by the Portugueserebels, all of the American women made sure that theydidn't wear any enticing clothes. They stopped swimming and wearing shorts. No one needs to explain why.The Atlanta Constitution reported, 'This question wasput to a group of Atlanta teenagers: Do you seek theexercise or the sun when you don a swim-suit? 'Neither' was the reply, We seek the boys!'" (1971). A Gallup polla number of years ago revealed that 50% of the women dress for men. Thus, many of the women who wearshorts and bathing suits, etc., do so for the men.

It is no secret that a scantily clad female body isprone to arouse greater lust than a completely nude body. "A great number of men are of the opinion thatwomen are more attractive partly dressed than nude.They prefer to see women partially disrobed to the sight of complete nakedness. In many cases the development of sexual excitement is retarded or weakenedby the nude body, while the sight of a partly unclothed female body affects these men as exciting" (Theodor Reik, Of Love and Lust p. 465).

The story of David and Bathsheba illustrates thispoint well (2 Sam. 11-12). The apostle Paul warns of"lasciviousness" (that which leads to lust and wantonthoughts) in Gal. 5: 19-21). Just the mere reading ofMatt. 5: 28 would explain a lot about how easily lust can be stirred.

6.Nakedness. When we use this term, we generallythink of complete nudity. However in the Bible, itapplies to one who is only partially disrobed. Though Adam and Eve had made themselves aprons of fig leaves (v. 7), which I am sure would have covered atleast the mid-section of the body, the Lord says theywere still naked (v. 10). When Peter had cast his coat (outer garment) off and was left only in his undergarments (most likely covering more than our under garments today), John the writer says he was naked (John 21: 7)

Nakedness is equated with shame in both the Old and New Testament (Isa. 47: 3; Rev. 3: 18).

Application Of These Principles

Most would agree thus far with what has been said.The problem is that some who may agree with the above principles are not willing to make the obviousapplications.

1. To whom do they apply? These guidelinesapply to both men and women. I am just not ready toaccept the fact that God laid down a strict code forwomen and let the men do as they please. If he did, thena man could not be immodest no matter how he dressed or undressed. Some have argued that 1 Tim. 2: 9-10 isaddressed to women and thus the regulations about modest dress do not apply to men. Let's grant (for the argument's sake) that 1 Tim. 2: 9-10 does not apply at allto men. There are still other passages and principles thatdo apply to the men. Consider that God saw fit to cover the naked man as well as the woman (Gen. 3: 21).

If none of the principles of 1 Tim. 2 do not apply to aman, then a man is not required to be modest, display asense of shame, use good judgment, etc.

2. Where do these principles apply? The answer is simple: Everywhere! Modesty is required when one sitsas well as stands. How many times have you seen somesister, who looked fairly modest while standing, pull andtug on her skirt when she sat down? These principlesapply when you are doing yard work, where your neighbors and others see you. Why do we reason that we mustbe modest when we go to the store, but as long as I ammowing the grass I can pull my shirt off and put on myshorts. Just because it is in my own yard does not meanthat it is not public. Modesty and a sense of shame, etc. arerequired while on vacation on the beaches of Florida orSouthern California.

They apply when engaged in sporting events: whenplaying tennis, swimming, jogging or playing softball andbasketball. If not, why not? What rule of logic wouldsuggest that we must be modest at all other times, but ifit is a sporting event, the principles do not apply? Why could we not justify complete nudity on the same basis. Iunderstand that the Greeks trained in their gyms in the nude. In fact, our word "naked" and "gymnasium" havethe same origin because of that practice. Were the Greeksjustified because it was the way most dressed (or "undressed") for a sporting event?

God's regulations on apparel apply at weddings. I havebeen to a number of weddings (where those marrying andthose in the party were Christians) and was shocked tosee the dresses worn. Some of the same people would notdare wear the same or similar outfits anywhere else. But,call it a wedding, put it in a chapel and it is all right (theythink) to wear those low cut, backless and off-the-shoulder dresses. I stand amazed at the reasoning some Christians use!

If these principles do not apply everywhere, they do notapply anywhere!

3. Which outfits do these principles forbid? It's really not all that hard to use a little common sense and apply the principles that are set out in the first of the article. Since there are only two categories: modest andimmodest, it shouldn't be hard to decide in which classyou will place a certain outfit. Using the two categories inthe chart below, you answer for yourself the question ofwhere you would put some of the outfits that are worntoday.

Where would you put these: Swim-suits (one and two

piece), shorts (for men and women that show a greatportion of the thigh), halters, tubes, majorette uniforms,cheerleading outfits, short dresses, dresses and skirtswith splits (displaying a large part of the leg), swimmingtrunks, men without shirts, jogging shorts, straplessdresses, spaghetti strap and sun dresses, backlessdresses, blouses and dresses with low necklines, tightand form-fitting outfits, and see through styles? Theanswer, I think, is obvious.

I agree with the older preacher who said that hewould like to know what kind of fruit it was that made Eve realize she was naked. He said he would like to getsome and pass it around today. I would too.

(Some of the quotes in this article came from David Tant's excellent tract Modest Apparel. )

MINISTERS OR MC'S?

In my early days of preaching, I returned to conducta meeting with a congregation where I had made a shorttalk a year or so before. One saucy old sister told me, "Iremember you. You are the preacher that told the storyabout the stink bug. "

I had used an illustration about spewing out a monthfull of raspberries which had been contaminated by astink bug. I had intended to illustrate what the Lordthought of the church at Laodicea. But the only thing the sister remembered was the stink bug. I had illustrated the lesson so well that the illustration was remembered,but the lesson forgotten.

There is mounting evidence in the brotherhood thatsome preachers are being remembered for their ability to emulate some stand-up comedian, a talk show host, ora master of ceremonies, a person capable of "introducingnumbers, interviewing speakers, and usually providingthe continuity" (Webster).

Some sermons are interspersed as much with characters from some popular TV series as they are with Biblecharacters. The language and mannerisms are moresuited to a speech before the local Lion's Club or the Chamber of Commerce than they are to an audience which has been invited to hear words whereby theymight be saved or edified.

A few years ago, I heard a sectarian preacher describing a "workshop" sponsored by the Crossroads movement in Gainesville, Florida. Chuck Lucas had justrecently been featured in the local paper, presenting his"new look" — hair style, mustache, and the color andstyle of his clothes. During the worship, it was evidentthat some of the visiting preachers were attempting to be Chuck Lucas "look-alikes," which prompted an observer to comment that one Chuck Lucas in town was enough.

Any preacher with an average education, average command of the English language, and average personality, could be an MC or an entertainer if he chose to doso. Some of us have even entertained on the stage, radio,and TV, and it may take a conscious effort on our part tohide behind the cross of Christ and the gospel message surrounding it.

Some of the most effective preachers in the brotherhood are men who could hold their own in the secular or academic world, or even on the stage as an entertaineror after-dinner speaker. But they have chosen to relegate such qualifications to the background in order to"preach not ourselves, but Christ Jesus the Lord" (2 Cor.

4: 5).

We are not talking about the judicious use of humor or a "merry heart that doeth good like a medicine." Somehumorous citations have transpired during sermonsand public assemblies, and all you can do is make the best of the situation. Any preacher who has been aroundfor a few years has accumulated enough illustrations topunctuate his lessons without going to joke books, orslang expressions more suited to video games and TVcomedy formats than they are to the pulpit. When a preacher tells his audience that God "zapped" the Egyptians, or that he will "zap" you if you are bad, once isenough. Ten times in the same sermon is more than weneed.

In the books of 1 & 2 Timothy, Paul tells the youngerpreacher what will make him "a good minister" (1 Tim.

4: 6), and what constitutes "the work of an evangelist" (2Tim. 4: 1-5). The power still lies in the gospel (Rom. 1: 16),and in "the simplicity that is in Christ" (2 Cor. 11: 3).

I emphatically deny that the Bible message is so dryand uninteresting that we have to doctor it up with cheap gimmicks and expressions. Children may need tobe taught on their level, but adults should also be taughton their level.

The preacher who cannot take his text, whethertopical or expository, and edify an audience is in the wrong business. The more a preacher is deficient in the art of public speaking, the more he needs to lean on the power that is inherent in the word of God; and the morefluent and adept the preacher is in his ability to hold the interest of an audience, the more he needs to restrainhimself from emphasizing the worldly over the spiritual.

The apostle Paul was careful not to rely on worldlywisdom, "lest the cross of Christ should be made of noneeffect" (1 Cor. 1: 17ff). He warned against exalting men,philosophy, and the man who is "vainly puffed up by hisfleshly mind" (Col. 2: 8, 18). We have preached this tothe world, and it is time to practice it ourselves.

If a congregation desires to be entertained, thepreacher needs to be strong enough to resist the temptation. If a preacher is going to mimic some entertainer or present a skit fashioned like a TV sit-com, the congregation may as well stay home and watch the real thing on TV.

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

DICK BLACKFORD, P. O. Box 83, Tuckerman, AH 72473 — After ten and a half years with the Westside church in Owensboro, Kentucky, I began work with the church in Tuckerman, Arkansas the firstSunday in May. We encourage all visitors in that area to come andworship with us.

TENTH ANNUAL SOUTHSIDE LECTURES

The Southside church in Pasadena, Texas will conduct its tenth annual lecture program June 12-15. The theme will be "Walking Withthe Master: Studies in the Gospels." Speakers will be Ed Harrell, TackChumbley, Don Bassett and Dee Bowman. R. J. Stevens will leadcongregational singing. The church meets at 808 Fresa Rd., Pasadena, TX 77502. Phone (713) 946-8562. Contact the office for housing during the lectures.

HAL SNYDER, P. O. Box 285, Newport, NC 28570 — We have justcompleted a weekend meeting with Leslie Sloan, of Gallatin, TN. Thetopic for the series was "The Neo-Crossroads Movement." Brother Sloan was well prepared and we were informed and edified. Althoughthe Boston/Crossroads philosophy does not pose a problem in our immediate area, our proximity to several major military installationswhere they are many in the age bracket most usually susceptible tothis error (18-25 year-olds), prompted us to be prepared. For certain,we are better grounded in the faith and more alert to innovations.

OLEN HOLDERBY, 2010 N. Sierra Vista, Fresno, CA 93703 — It has been some time since we have offered a report on the work at N.Sierra Vista. The Lord has, indeed, blessed our efforts and given usmany opportunities. About 40 have been added to our ranks the pastyear and many more visitors are coming our way. An architect is nowdrawing plans for a new auditorium to be added to our presentfacilities. We hope to complete this program by the end of this year. A rather massive program of correspondence courses is providing uswith more contacts than expected. We are now in our second year withthis program and continue to be pleased with the response. We areutilizing the services of Val-Pak for this part of our agenda. Dan Shipley was with us for our spring meeting and Bill Moseley will bewith us in the fall. Robert Scifers, whom we formerly supportedelsewhere, is now working with us locally, training for more effectiveservice. In addition, we are assisting in the support of two other gospelpreachers: George Garrison of Lodi, California and Bobby Goodman of Tulare, California. Come see us!

OLD FASHIONED CAMP MEETING

June 12, 13, 15, 16, 17 (no Wednesday service) there will be anold fashioned camp meeting at Old Ezell place, Cedar Creek Lake,near Belgreen, west of Russellville, Alabama at 6: 30 P. M. (comeearly). There will be gospel singing and two speakers nightly. Services will be in open air (with shelter available). Earl Kimbrough will speak each night on the spread and growth of the gospel in this area. Other speakers will be: Billy Norris (Monday),Lindsey Allen (Tuesday), Steve Patton (Thursday), Ed Bragwell(Friday) and Eugene Britnell (Saturday). For more information callJackie Richardson (205) 332-9114, or 332-2525; or Eugene Britnell

(205) 332-5451.

WHIT SASSER, 1819 Vinland Rd., Oshkosh, Wisconsin 54901 — A congregation has been started in Oshkosh which meets in my home atthe above address. We are striving to be a church patterned after the divine plan in everything. If you know of people in this area whom wemight contact, please let us know. Our mailing address is: P. O. Box3188, Oshkosh, WI 54903. Phone (414) 426-0235.

NIGERIAN REPORT AND ELDERS WILLIAM V. BEASLEY, 1513 W. Roller Coaster Rd., Tucson, Arizona —From December 26, 1988 through January 17, 1989Allan Martin, a deacon of the Pekin, Indiana church, and I were preaching/ teaching in Nigeria. Our work was limited to three states(Akwa Ibom, Cross River, and Imo) in eastern Nigeria. We havereason to believe that some good was done. In addition to the three preacher training classes conducted, we visited and preached in as many congregations as possible. There were more than thirtybaptisms in the places we visited. This is credited to the work of theNigerian preachers. Two of the problems we tried to deal with wereliberalism (World Bible School) and the "no-class" position. Both of these were, by circum-stances, forced upon us. The brethren seemed to appreciate our efforts. I was encouraged by being with the Nigerian brethren and by working so closely with Allan. He is a goodfriend, and an excellent Bible teacher and co-laborer.

By keeping our eyes and ears open we were able to identify someproblems. It is because of one of these that I would like to offer someadvise to the elders of congregations which support Nigerian preachers. It would be good if you would write those with whom you havefellowship in the gospel and ask the following questions: (1) What isyour position on the social drinking of alcoholic beverages? (2) Do youdrink alcoholic beverages socially? (3) Have you ever done so? (4) If so,when was the last time?

Please do not take this as an accusation against any individual. Nopreacher, worthy of support, should object to being asked about histeaching or manner of life. The Lord willing, I would like to makeanother trip to Nigeria to help deal with this and other problemswhich were noted. Remember the saints and work in Nigeria in your prayers.

HELP NEEDED

The Westside church in Clarksburg, West Virginia began on December 13, 1981 with four families. After meeting for several weeksin various homes, they were able to meet at the Westside Town HouseMotor Lodge, one mile west of Clarksburg on Route 50, where thechurch continues to meet. We have experienced both numerical and spiritual growth. But we have outgrown the present facilities, especially space for classes for children, which range in age from 5 to 16years of age. Right now we only have space for two classes for them.

We have been able to locate a good piece of land (1. 6 acres) at apurchase price of $33, 500. The church has thus far paid $12, 211 ofthis amount. Due to the poor economic conditions in this area, ourgrowth has not given us all the financial support needed. At this time we cannot afford to pay rent at the motel, pay for the land and build a building. We are doing the best we can, but we need somehelp. Once the land is paid for, we can use that as collateral for abuilding loan. We would like to contact individuals who might be willing to help with this problem. The following brethren have conducted meetings here: Ronny Milliner, Steve Reeves, Marshall

E. Patton, Paul Casebolt, Barry Hudson and Stan Adams. Others who have preached here on occasion include: Landon Hope, PaulRockwell, John Veyon, Connie W. Adams and John Underwood. These brethren all know our circum-stances and we invite any interested in knowing more about the work to contact any of these who might be known to you. Please contact: David Cochran, Rt. 2,Box 203, Bristol, WV 26332. Phone (304) 782-2132.

BILL DODD, Rt 6, Box 200, Oxford, MS 38665 — I have decided to undertake the writing of a biography on the life of Luther Blackmonwhile many are yet living who knew brother Blackmon and appreciated his work. His life touched the lives of many people over manyyears. If you have articles or other writings penned by him or havepersonal anecdotes, or other information about his life and work,please forward these to me.

NEY RIEBER, 6413 Zion Church Road, Sanford, NC 27330 — We have just passed the 900 figure on people to whom we have sent the correspondence course. Over 600 of these have responded. I have fifty contacts now in Murfreesboro, NC which is over 100 miles from where I live. There is no conservative church within 50 miles. Anyone havea suggestion? We have made a commitment to construct a muchneeded meeting house in Chapel Hill but we are facing a great amountof red tape. My problem with the chaplain at Polk Youth Centercontinues. He refuses to let me baptize more than once a quarter. I ampersuaded that he is trying to undermine my work, but I will weather the harassment. At Blanch Youth Center, things look good. This pastmonth there were 18 inmates baptized.

AUSTIN MOBLEY, 75 W. Tick Ridge Rd., Waynesburg, KY 40489 — Since June, 1988 we have been working with the small church atWaynesburg, KY. Attendance has doubled and there is good reason tobelieve we will continue to grow spiritually and numerically. You cansee that the rumors of my "retiring" have been highly exaggerated. Ihave 17 bound volumes of STS for sale —1966-1988. 1966-1977 are hard bound and the balance spiral bound. I'm asking $100 and the buyer pays the postage.

CORRECTION ART OGDEN, 212 Cherokee Trail, Somerset, KY 42501 — In yourpre-publication notice of the exchange between myself and FerrellJenkins, one statement was incorrect. You stated that in my commentary I argued forcefully against a Domitian persecution. The fact is, Iwrote my commentary thinking Domitian was the greatest persecutorof all times. My discovery about Domitian came in the latter part of1985 after my commentary was published in the spring of 1985. (Editor's note: We thank brother Ogden for this correction and offerour apology to him for the mistake).

PREACHERS NEEDED CLEARWATER, FLORIDA — The Northeast congregation in Clearwater is beginning a search for an experienced gospel preacherto spend all his time here in the work of preaching and teaching. Weanticipate being able to provide his living expenses. Any who wish toinquire about it should write to: Northeast Church of Christ, 2040 N.McMullen-Booth Rd., Clearwater, FL 34619.

MARTINSVILLE, VIRGINIA — This congregation of about 40 seeks a full time preacher. We would desire one who possesses the qualifications of an elder, but this is not a must. We need someone older in the faith and who likes to do personal work who could help usgrow in spirit and number. We will do our part. Martinsville is locatedin the foothills of the beautiful Blue Ridge Mountains. With an areapopulation of 76,000, there is potential for much good work if we can locate the right man. We can supply $325 a week toward support.Contact James L. Blankenship, Route 7, Box 339, Martinsville, VA24112. Phone (703) 638-1892 or 666-1240.

TRAVELING AND WORSHIP

As summer draws near, many Americans, including brethren, willbe traveling all over this country. It is refreshing to the spirit to have a change of scenery. Christians from areas where there are congregations readily accessible, are sometimes taken by surprise in certainsections of the country to discover how far apart faithful congregations are. You may have to drive 100 miles out of your way and spendan extra night if you are in the upper tier of states between Minnesotaand Washington. Plan carefully in New England. In the midwest, youwill have to also make plans with care. In traveling, we have found thedirectories published by GUARDIAN OF TRUTH and the one by Bob Buchanon to be very useful. These are updated regularly and areinexpensive. You can get them from RELIGIOUS SUPPLY CENTER.We keep one in the car always when traveling to and from meetings.Also, we have made good use of the church ads in the back of STS and other periodicals which carry such ads. These give times of services,addresses and phone numbers to call. If you are going into an area and are uncertain about where brethren meet, then ask someone youthink would be able to help you BEFORE YOU START YOUR TRIP.In areas of the country where congregations are very small and farapart, you will not only be blessed by worshipping with such brethren,but your visit will be a great blessing to them. And please, if you findthe information in one of these directories to be incorrect, pleaseinform the publishers to that effect. You are the Lord's whether at home or away. The Lord's Day is still the Lord's Day whether you are on vacation or not. Be careful, have a good summer and DON'T FORGET WHO YOU ARE and WHOSE YOU ARE.

LIGHT SUCCESSFULLY CONCEALED

Recently, Bobby and I were traveling across the country after agospel meeting in the southwest and drove 35 miles from where wespent the night to worship with a congregation listed in a directory wehad with us. We found the address in the small town of 2,000 but there was an insurance company at that location. We asked but got no help.One said "I have lived here all my life and if there has ever been a Church of Christ in this town, I never heard of it." We drove out of town on every main road without success. We drove up one street and downthe other until we had covered the town, but to no avail. Finally we hadto give up and drive the 35 miles back. I do not know if there was evera congregation in that place. It is possible the information wasincorrect in the directory. But it put me to thinking. What about thechurch where you live and worship? Is it aggressively trying to reachthe community? Do you ever advertise in the paper: a gospel meeting,or a free tract available, or a correspondence course, or a phonenumber to call for a gospel message? Have you ever printed posters toadvertise a meeting and approached local businesses to see if theywould allow you to put one in the window? Have you ever made anykind of door-to-door effort? Even if these efforts do not bring manycontacts, at least the people of the community know you are there andthat you are trying to reach out in some way. Christians who dobusiness with local establishments ought to have some influence, orimpact over a period of time. Brethren, don't hide your light. "A city that is set on an hill cannot be hid. "

COULD YOU? WOULD YOU?

Did you know that for $7. 50 a month you could have this paper sentto 12 of your friends or relatives? Do you realize how much good thismight do them over a period of a year's time? Do you know of anyonewho is reading too much Bible-based material? Have you ever sentanyone a gift subscription to a magazine? How much did it cost you ayear to send it to just one person? We have had a loyal group ofsupporters over the years who have, year after year, sent the paper toa list of people. Many of these have had to stop because of declininghealth and income. It seems that the younger generation, as a whole,does not see the importance of this as well as their parents andgrandparents did. We need your help, friends, to get this paper in the hands of as many as possible. Now, Could you? Well, WOULD you? Let us hear from you.

IN THE NEWS THIS MONTH

BAPTISMS 604 RESTORATIONS 73 (Taken from bulletins and papers received by the editor)