ARBITRARY REQUIREMENTS FOR PREACHERS

Paul told Timothy to instruct "faithful men who shall be able to teach others also" (2 Tim. 2: 2). "Faithful" and "able" pretty well cover the field. All who arefaithful to the Lord are not "able" when it comes to public instruction. By the same token, all able men are not "faithful to the Lord. Such men are to "preach theword; be instant in season, out of season; reprove,rebuke, exhort with all longsuffering and doctrine...watch thou in all things, endure afflictions, do thework of an evangelist, make full proof of thy ministry"(2 Tim. 4: 1-5). Timothy was told to "give attendance to reading, to exhortation, to doctrine" and was to "takeheed unto thyself, and unto the doctrine; continue inthem: for in doing this thou shalt both save thyself,and them that hear thee: (1 Tim. 4: 13-16).

When I ponder this uncluttered divine instruction,I am made to wonder what some of the brethren have been reading when they start searching for a preacher. I have seen requirement sheets put out bybrethren which would eliminate from consideration the apostle Paul, Timothy or even the Lord himself.

One church wants a man between 40 and 45 yearsold. Paul would have qualified only for a short time,Timothy would have found it necessary to wait several years to be useful to that church. And the Lord Jesuscould not have qualified at all since he was only 33 when he was crucified.

Many churches insist on a married man. Theywant an image of family stability. That would haveruled out Jesus and Paul, I understand why preachers with families need to have them under control. The same is true of all men who are Christians. And single preachers, like married ones, ought to behavethemselves. But to make this an absolute, binding law, is arbitrary.

One congregation which owns the house for the preacher forbids a preacher having a pet. So, if you want to go there, give away your cat or dog, or takethem to the pound. Really!

Some congregations are unwilling to have thetreasurer write any extra checks beyond salary tocover insurance, utilities, or such things. That often puts a man in a different tax bracket and fails to allow him to take advantage of legitimate tax breaks allowed for preachers. To add insult to misery, somechurches which make such an iron-clad ruling are notwilling to pay an adequate wage to allow for the extraamount it will cost the man under such requirement.

Some churches want a preacher with a secular degree, preferably at least a Masters Degree. It is foolhardy for brethren to become "anti-education." A good, well-balanced education should be an asset toany brother in whatever he does, including preachingthe gospel, provided his greatest education is in hisknowledge of the word of God. If he is too much in lovewith the wisdom of the World, he will not be what anychurch needs. Does he know THE BOOK?

Over and over, when brethren have asked me if Iknow of an available preacher, it has been said "Now,we don't care if he is not very good in the pulpit, justso he is a good personal worker." What's that now? Dobrethren really mean that they want a preacher whocan't preach? This puts a premium on ineptness andmediocrity. I do not know of a strong church anywhere which does not have a strong pulpit. Certainly,a gospel preacher needs to know how to work withpeople on a personal level. But to "preach" means to"proclaim," to "herald" and a man needs to learn howto do that as effectively as possible.

It would do brethren everywhere much good, whenthey are searching for a gospel preacher to live and

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work among them, if they would all carefully read 1 and 2 Timothy, Titus, 1 Thessalonians (especially notingchapters two and three) and 2 Corinthians. Some of thearbitrary demands of brethren searching for preachersare not remotely related to divine instruction on thissubject. If some of those who prepare these lists would stop fancying themselves to be executives out to hire anexecutive, it would relieve the problem considerably.

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PRAYING LIKE JESUS PRAYED

When I think of the prayers that our Lord offered, twopassages come to mind: Mark 1: 35 and Luke 6: 12.The reason being — these two verses are full of practical principles about prayer.

"Now in the morning, having risen a long while beforedaylight, He went out and departed to a solitary place;and there he prayed" (Mark 1: 35). "Now it came topass in those days that He went out to the mountain to pray, and continued all night in prayer to God" (Luke

6: 12).

The prayers of Jesus set wonderful examples for us toimitate. They give us the opportunity to examine ourown praying to see how it measures up.

One's spiritual life and maturity is measured by hisor her praying. Prayer is the "dipstick" to measure the level of our spirituality. When you pull the dipstick out of the engine of your car or truck to check the oil, you willsee one of two things. The oil level will either be on thefull mark or it will be below it. Seldom will you find thatyou have too much oil. The same is true as we examineour praying. We may find that we are as spiritual and prayerful as we ought to be. It is also very possible thatwe will find that we are lacking in prayer due to a lackof spirituality. I doubt that anyone will find that theyare overflowing to the point that they need to "drain" a little.

Let's look at our own praying in view of the prayers of Jesus.

Jesus Prayed In A Solitary Place

Mark tells us that Jesus went to a "solitary place" to pray. Luke tells us he went to the mountain to pray.Both texts suggest a quiet place that was free fromdistractions where he could concentrated on the words spoken to his Father. Jesus well understood that prayermust be from the heart and not just a recital of words orphrases.

While in a context of showing a contrast between an outward display of prayer and prayer offered in sincerity, Matt. 6: 6 may also give us some insight to praying ina place that is conducive for praying. Jesus said, "Butyou, when you pray, go into your room, and when youhave shut the door, pray to your Father... "

Prayer was important enough for Jesus to go to a place to pray. It wasn't that he just happened to be in asolitary place or in the mountains when he decided topray. He went there for the purpose of praying.

We probably wouldn't do what a few denominationalist would do by going to a chapel or "house of worship" forprayer. We well understand that prayer can be offered anywhere, anytime. However, maybe our friends havelearned something that we could use, that being thevalue of a place that allows us to pray without distraction.

In a busy, noisy and crowded place it is easy to let ourminds wonder or rush through a prayer. With the TVblaring, the telephone ringing, the doorbell chiming and the children playing, it is difficult to think about praying.Where do you pray? Is it the kind of place where Jesuswould attempt to talk to his Father? Is it one that ishelpful to your praying? Find a place that is solitary andconducive for prayer. For one, it may be in the bedroomat night or in the early morning hours. For another, itmay be in the bathroom or in the shower. For some, itmay be in the quietness of the office. And yet, anothermay find the living room to be the best. Others may goto a field, the barn, the woods or the basement. Whereever it is, prayer is worth finding a place to pray.

Jesus Made Time To Pray

There is a difference in praying as one has the time or as he can find the time and in making time to pray. There is also a difference in praying because one has the time on his hands and in making time to pray.

Jesus got up early, rising before daylight, just so hecould pray. He did this in the midst of a very busyschedule.

Sometimes we are so busy in the mornings gettingshowers, eating breakfast, getting the kids off to schooland going to work that little or no time is left to pray. Ourdays and evenings are packed full of work and family activities. When night comes we are so tired that we fallasleep while trying to pray. Thus, another day passeswithout praying as we should. I said sometimes this is true. Hopefully, this scenario does not describe all ormost of God's people.

Prayer is important enough to lose sleep or get upearly in order to make the time for it. Make time in yourschedule for prayer when you are most alert and yourmind is clear and spend some time talking to your God.

Jesus Had A Lot About Which To Pray

I have often wondered about the statement, "and continued all night in prayer to God." I wonder if thismeans that Jesus offered one continual prayer or werethere several prayers broken by moments of rest and meditation? I wonder if through the night he everrepeated a thought, thanksgiving or request or did the night consist of prayer for different things? Any of these possibilities would seem to harmonize with the text.

However you may interpret this text, Jesus did a lot of praying. This does not suggest that our prayers mustbe long, It does, however, suggest that we too have a lotabout which we can and should pray. The list is endless.We have much for which to be thankful: a wealth of spiritual blessings, an abundance of material blessings,friends, brethren and family. If we are we were to specify just some of these blessings, we would be praying a lot.

There are many expressions of praise and adoration that can be given to our Father. When we begin to praisehim for his creation, his wisdom, his power and might,we again will have a lot to say in our prayers. A look at

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the Psalms will be helpful in this area.

Then as we begin to make requests for help, strength,

protection, wisdom, the weather and forgiveness, we

again will have a lot to express before God.

A lot of time could be spent in making intercessions

for the rulers of our nation, alien sinners, erring chil

dren of God, those weak in the faith, the sick, elders,

preachers and others for whom we have love and con

cern.

If the sinless Son of God needed to spend a lot of time

praying, there must be a need for me to spend some time

doing the same.

Jesus Prayed Before An Important Decision

I don't know all that Jesus said in his prayer in Luke

6, but, choosing his disciples must have been on his mind

for the context shows that when he had finished his

praying, he immediately selected his twelve.

When we face great decisions in life, it is a time to ask

for wisdom that will aid us in making such decisions

(Jas. 1: 5).

Before making major decisions like getting married,

having children, a job, college, selecting elders or a

preacher, or taking on some considerable responsibility,

we ought to approach the throne of God and ask for his

help.Conclusion

Jesus left us an example of prayer to follow (1 Pet. 2:

21). We should try our best to imitate what we see in

him. Our first efforts may seem a little feeble, much

like a first grader trying to make his ABC's just like

the example on the board. Yet, with practice, our own

efforts take on a form that looks more and more like

the Master's.

The nature or person of Christ while He lived upon the earth has been and is, a subject of much dispute.Basically, there are two opposing views: (1) that Jesuswas no more than a man, and (2) that He was both God and man — that He was God manifested in the flesh.

Denials that Christ was God during His sojourn uponthe earth are not new. The Ebionites (a sect of Jews wholived in the early centuries A. D. ) denied the divinenature of Christ. Although accepting Jesus as a prophetand the supreme lawgiver, they denied His deity.

Modernists, through the centuries have denied thesupernatural, vigorously attacking the deity of Christ,His miracles and His vicarious atonement. The teachingthat Jesus was the greatest man who ever lived, yet thatHe was a mere man is widespread. We must observe,however, at the very outset; that if Jesus were only a man and no more, then He could not have been a goodman. A good man would not make a false claim, yetJesus claimed to be God, as we shall see.

This article affirms the proposition that while Christwas upon earth He was both God and man—He was Godmanifested in the flesh. The humanity of Christ and thedivine nature of Christ are both affirmed. He thirsted, He hungered and was tempted. The question proposed in this essay: "Was Christ God?" is addressed because there are those who deny that He was. No one, to ourknowledge, denies the humanity of Christ. The fact thatJesus lived as a man upon the earth is not an issue. The issue: was He Also God, was He deity, Did He possess divine power?It is proposed by some that when Jesus came to earth Hedivested Himself of deity or divinity or both; and since Jesus as a mere man lived a sinless life, therefore, we donot have to sin. We agree that we do not have to sin, inthe sense that we are free moral agents, being creatures of choice, not robots. We also agree thatsinlessness should be the goal of every one of us, thus itshould be our aim to follow the steps of Christ "who did not sin" (1 Pet. 2: 22). Perfection should be our goal(Matt. 5: 48), but we must face a fact that is clearlytaught in the Bible: we DO sin. (Eccl. 7: 20; 1 Jno. 1: 8).In our efforts to overcome sin and live above it, there is no reason to deny the supernaturalness of Christ.

Deity and Divinity Defined

Scholars make a distinction between two Greek words, both of which are translated "Godhead." In Acts

17: 29, "the godhead" (ASV, KJV) is the Greek to theion,but is translated "the divine nature" (NKJV, NASB),

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and "the divine being" (NIV). A. T, Robertson says that"to theion is strictly 'the divine nature' like theiotes (Rom. 1: 20)" (Word Pictures in the New Testament,Vol. 3, p. 289). J. H. Thayer defines it "divinity, divinenature: Rom. 1: 20" (Greek-English Lexicon, p. 285).

The other Greek word which is translated "Godhead" is found in Colossians 2: 9 (ASV, KJV). It is theotes, also translated "deity" (NASB). Thayer defines the word: "deity i. e. the state of being God, Godhead: Col. 2: 9" (Ibid., p. 288). The distinction that is made by Robertson and Thayer is that theion (Acts 17: 29), theiotes (Rom.

1: 20), denote divinity as an attribute of God, whereasthe other Greek word, theotes (Col. 2: 9) denotes the essence of God, "the state of being God." Arndt and Gingrich make the same distinction (see Greek-English Lexicon, pgs. 354, 359). Although the words theion and theotes are similar in appearance, they are not thesame words and are distinct in meaning. Men may learnsome things about God's divine power through nature,but never can they learn His person nor His essence bythis means. As R. C. Trench states it: "men may knowGod's power and majesty... from his works; but would not imply that they may know Himself from these, oranything short of the revelation of his Eternal Word"(Synonyms of the New Testament, p. 8).

Colossians 2: 9 sums up the person of Christ, "for in him dwelleth all the fullness of the Godhead bodily." Allscholars do not make the distinction between the divine attributes of Christ (from theion, Acts 17: 29, Theiotes,Rom. 1: 20) and "deity, the state of being God" (theotes, Col. 2: 9). Edward Robinson, for instance, defines theiotes (Rom. 1: 20): "Godhead, deity, i. e. the divine nature and perfections" (A Greek and English Lexicon of the New Testament, p. 331). But he also defines theotes (Col. 2: 9: "deity, Godhead, the divine nature and perfections" (Ibid., p. 334). However, granting that such distinction is to be made between the twoGreek words considered (and the evidence seems toindicate it), the fact remains that Christ was God (deity)and possessed divine powers. He was both deity anddivinity. How Colossians 2: 9 is translated is noteworthy. One version (NIV) has it: "For in Christ all thefullness of the Deity lives in bodily form..." Another one(New Century Version) translates it: "All of God lives in Christ fully (even when Christ was on earth). "

There are real problems if Jesus was divested ofeither deity or divinity, or both. If He divested Himselfof deity, then He was not God while upon the earth; and thus one person in the Godhead was non-existent. The word "God" in the Scriptures is used to designate each ofthe three persons in the Godhead: God the Father (Jno.

3: 16). God the Son (Jno. 1: 1) and God the Holy Spirit(Acts 5: 3, 4). The Godhead is deity, composed of three persons — one God, but three persons. God is eternal. IfChrist was not God while He was upon the earth, thenHe was not eternal. If Jesus was no more than a mere man while He was here on earth, then He ceased to beGod for that period of time. So, only two persons existedat that time — God the Father and God the Holy Spirit.Remember that "deity" is defined as "the state of beingGod." So, if Jesus gave up His deity when He came down to earth, then the second person in the Godhead (God the Son) disappeared. Did He become God again when He ascended to heaven? On the other hand, if Jesus retained His deity, but voluntarily gave up His divinepowers (as some contend), then Jesus was God withoutbeing divine. Who can believe it, God without divinepowers? Also, if Jesus were not God, yet retained Hisdivinity, He could not have been a mere man because He would have been a divine human being. But if Jesusdivested Himself of BOTH (deify and divinity), then Hewould have to be relegated to a mere man, nothing more

— a man who was sinless but was neither deity nordivine. This is the category in which the modernistshave generally placed Him. As we all know, the root ofmodernism is naturalism, a denial of the supernatural.Jesus claimed to be God (as we shall see) but if He was not what He claimed to be, then as we have already observed, He could not even be a good man; for a goodman would not make false claims. Augustine expressedit: "If Christ is not God he is not good." An honest investigation of evidence will reveal that Christ was supernatural; that is, He was more than just a man. The Scriptures teach that when Christ inhabited the earth He was both God and man. (More to follow).

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The Social Gospel

Brother Connie W. Adams sent the July, '91 issue of "African Christian Hospitals," a quarterly publication of ACHF, located in Searcy, Ark., to Donnie V. Raderwith the request he get someone to write an article onthe "Social Gospel" as reflected in this. I have been asked to do this. The heading on this publication says"Promoting Medical Evangelism—Ministering to thewhole man in Nigeria-Ghana. "

The expression "ministering to the whole man," heard frequently among religious leaders, including liberal brethren, reflects the Social Gospel concept.

There are many physical and social problems facinghumanity-sickness, abject poverty, slums, drunkenness, abortion, drugs, prostitution, juvenile delinquency, organized crime, gangs, divorce, racial and sexdiscrimination, etc. Social gospelers believe the gospelof Christ requires the church to deal with these problems. The contention that converting people to Christ(making Christians) would make for a better society isrejected as not enough. They deny that the gospel ofChrist is only spiritual in it's aim or purpose.

The social gospel concept is manifested by the presence of church hospitals, fellowship halls, kitchens,family life centers, recreational activities, ball teams-fields-equipment, gymnasiums, singles groups, counseling services, day care centers, schools, low renthousing buildings for the elderly (retirement centers),and numerous institutions, involving the church universal.

A large liberal church here in Huntsville uses in theirads the slogan "We care." Another has as it's slogan, inads and on a large banner on the building, "Save TheFamily". Without these ads and banners one can seefrom their "church Plant" (Gyms, play grounds, kindergarten, low rent housing complex, etc. ) that they are committed to the idea of "ministering to the wholeman." In fact, this often takes precedent over ministering to souls.

Origin

Brother Ed Harrell (Nationally known Historian), in a lecture at Florida College (3/23/60) described theorigin of "The Social Gospel" concept from a historicalstandpoint. He said "The social gospel movement is aphrase used by twentieth century American historiansto describe a socio-religious movement which began inthe years following the Civil War and reached a climaxin the years immediately preceding the First World War. "

Brother Harrell went on to show that the movement grew out of the many social problems that developed "asthe United States was transformed from an agrarian-rural society into an industrial-urban one with such rapidity that there was little time to even consider themomentous social changes involved in such a revolution. "

According to brother Harrell, the problems of slums, drunkenness, prostitution, organized crime, juveniledelinquency, poverty, etc. evoked a plea from leaders in most of the vocal professions (Journalist, educators,social workers, industry, labor, religion) for something tobe done. Many Communists, Socialists, and Darwinistjoined the fight for social justice, and offered suggestionsfor solving social problems. Religious leaders fromnearly all denominations joined the fight for social justice.

These religious leaders, especially the more liberal(toward the Scriptures) "felt that a primary, and in manycases THE primary message of the gospel was socialjustice... They felt that the church, as the institutionalmanifestation of Christianity, was obligated to do something about the contemporary social mal-adjustments"(Ed Harrell).

The Gospel — Spiritual or Social?

As we look at the manifestations of social gospelism,and listen to their preaching today, it is easy to see thatwhile some continue to preach the gospel of salvation ofthe soul, the welfare of man (society) is regarded asequally important, if not more. The gospel of Christ isthought to have a dual purpose — salvation of the souland the betterment of society. The church is thus regarded as both a spiritual and social institution with theresponsibility to act in each realm.

It is true that the gospel of Christ involves certainsocial duties and obligations for the Christian. This iswhy many contend that making Christians of people(which the gospel does) will make for a better society — will lessen injustice among men.

The great question is does the gospel (Scriptures)authorize the Lord's spiritual body to focus only on thespiritual, or go beyond the natural results of makingChristians and organizationally, politically, and functionally do combat with social ills? What is the scripturalcourse? Where should the emphasis be? I believe thescriptures (gospel) places the emphasis on the spiritual.

Suppose you teach your neighbor the gospel of Christand, also, when he is sick, visit him. Both acts are required of a Christian; one is spiritual, the other issocial. Which is more important? For a Christian, one isas important as the other because both acts are scripturally required. But, for the neighbor, from the standpointof the design of the gospel, teaching him the gospel(converting him) is more important. From the standpointof the soul and eternity, absolutely nothing was done forthe neighbor when you visited him in his sickness. Onlyconverting him brought about the design of the gospel.

The African Christian Hospitals, promoting medicalevangelism, in their publication, tell of the treatment ofseriously ill people in various villages, and in their

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hospitals and Clinics, referring to it as "the wonderfulministry of the Lord's mercy that they (medical missionaries) undertake very day." After this "work of mercy,"evangelists are sent to the villages or to certain individuals to teach the gospel of Christ. Only a few of thosetreated are converted. Here again, only those converted when the evangelist came received anything with regards to the soul and eternity. All other recipients of this"Lord's mercy" received absolutely nothing spiritually.Only the work of the evangelists accomplished thedesign of the gospel of Christ.

When Jesus told Pilate "My kingdom is not of thisworld," and Jews expecting the kingdom to come withobservation (armies and earthly headquarters) he said,"The kingdom of God is within you", he obviously had inmind a spiritual kingdom that would make itself manifest, not by institutions, societies, hospitals, organizations, entertainment, eating and drinking, etc., but bypeople humbly submitting to the demands of the gospel.

Social gospelers often call our attention to Jesus'feeding the multitudes and other acts of mercy to provethat social action is as much a part of the gospel as the spiritual. A study of these incidents show otherwise.

Jesus never performed such acts of mercy as important to attracting and saving people. All were for thepurpose of proving His Divinity.

The reason Jesus fed the 5, 000 was not to encouragethem to hear him (They were already doing that), but because he had "compassion on the multitude becausethey had gone all day without food (Matt. 14: 15-16). Hefed the 4, 000 because He had "compassion on the multitude because they continue with me now threedays, and have nothing to eat; and I will not sendthem away fasting, lest they faint in the way" (Matt.

15: 32).

The next day, after feeding the 5, 000 the multitude came seeking Jesus, but not because they were interested in salvation. Jesus said, "Verily, verily, I say untoyou, ye seek me, not because ye saw the miracle, butbecause ye did eat of the loaves, and were filled" (Jno.

6: 26). They were not seeking Jesus for their spiritualgood but for their material good. Jesus rebukes thisattitude and says "Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life" (Jno. 6: 27).

This latter motive is an essential part of the gospel ofChrist; the materialistic one is not a part of his gospel,and is condemned by the Lord.

The July '91 issue of "African Christian Hospitals"tell of their mobile clinic going to certain villages, withno medical care, treating their sick, and receiving urgent pleas from the chiefs and elders of other villages for"medical assistance." After treating many in a village,this organization, using doctors, nurses, and evangelists, send an evangelist or two into these villages topreach. A small percent of those treated are converted.Only these evangelists do for these people what benefitsthem spiritually. The doctors and nurses only render aphysical benefit. Their plea for these "medical missionaries" to come is that they might be healed physically.They have no interest in the "meat that endureth untoeternal life," at least, until after the evangelists come.

We should be able to see a parallel in this and thefeeding of the multitudes, and learn from what Jesussaid the utter uselessness of material actions to accomplish the aims of the gospel of Christ.

Jesus went on in John 6 to present himself as thebread of life, showing that the manna in the wilderness,loaves and fishes, could never give life, and instead ofseeking after these, they needed to believe in and cometo Him, the bread and water of life. When the multitudeunderstood that Jesus' mission was not to feed them, butto save, "many went back, and walked no more withhim" (Jno. 6: 66-68).

In 1 Cor. 11, Paul rebuked the Corinthians for eatinga common meal in connection with their worship, saying "What? have you not houses to eat and drink in? ordespise ye the church of God?" This shows that the homeis where eating and drinking belongs. Paul also pointed out to the Romans (14: 17) that "The kingdom of God isnot meat and drink." In other words, eating and drinking is not a function of God's spiritual kingdom.

Feeding the hungry, visiting the sick and other actsof mercy truly benefit others, and Christians do have anobligation toward these that they must fulfill, but tomake these actions essential to evangelizing the worldis to go beyond what is written, and place upon the Lord's kingdom an impossible task.

Gospel of Christ Vs Social Gospel

The gospel of Christ, God's power to save (Rom. 1: 16),consists of the death of Christ for our sins, His burial,and resurrection (1 Cor. 15: 1-5). Thus, Paul resolved"not to know anything among you, save Jesus Christ and him crucified (1 Cor. 2: 2). This is the gospel of the greatcommission that was to be preached in all the world (Mk.

16: 15-16).

The social gospel is "another gospel" and Paul said"but though we, or an angel from heaven, preach anyother gospel unto you, than that which we havepreached unto you, let him be accursed" (Gal. 1: 8-9).

The social gospel and the gospel of Christ differ inmany ways. The purpose of the gospel of Christ is the saving of the soul for eternity; of the social gospel, the improvement of social conditions for the here and now.The gospel of Christ treats the disease while the socialgospel treats only the symptoms. The former seeks toconvert people to Christ; the latter to a better way of life.The social gospel seeks to make Christians throughsocial adjustments while the gospel of Christ seeks tomake society better by making Christians. For example,educators are urged to combat social diseases, unwedmotherhood, and other related problems by teachingand making arrangements for "safe sex," whereas the gospel of Christ simply says "Flee fornication. "

Social gospelers are motivated by a desire for a betterlife on earth while the motivation of the gospel of Christis a desire for an eternal home in heaven. The standard of authority for each is also different—for the gospel ofChrist, it is Scripture, the wisdom of God; for the socialgospel, it is human wisdom (See Jas. 3; 13-17; 1 Cor.

1: 20-25). The social gospel offers only earthly benefitswith an earthly reward, while the gospel of Christ offersspiritual benefits with an eternal reward.

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Conclusion

Once the social gospel is embedded in the mind,respect for truth — Scriptural authority — vanishes. Ministering to the ills of society requires organizations, actions, and equipment that are not authorizedin Scripture for the gospel's aim or purpose. The thingsdone, used, and instituted are not aids to gospel work,but unauthorized additions of human wisdom, and come under the curse of Gal. 1: 6-8 and 2 Jno. 9-11. Churches that embrace the social gospel apostatizefrom the Lord and His truth. They are no longer a church of Christ, but a Church of Christ denomination.

"THE LATTER RAIN" Spring had come early. The usual May frosts had not appeared, the early rains had come, and gardens were growing well. But by the middle of June, the grass was brown and garden plants had ceased to grow. Therehad been no latter rain. Then, late one Sunday evening, the latter rain came, gentle and continuing. I sat on the porch for two hours and watched the flowers, plants, shrubs, and even the birds, as they literally seemed to reach out for the rain.My thoughts went back to God's people in the land of Canaan—" I will give you the rain of your land in hisdue season, the first rain and the latter rain..." (Deut.

11: 14).

The same Sunday evening, visiting brethren had worshipped with us, and when the assembly was over,they remarked, "We haven't heard a good Bible sermon like that for a long time." These were mature Christians who had seen the early rains of bygone years, butthey were still hungering and thirsting for the living water that could give eternal life (Mt. 5: 6; Jno. 4: 10ff).

As I watched the latter rain of mid-June, my mindwent back to another time in the history of God's people, portrayed by the language of Jeremiah — Therefore the showers have been withholden, and there hath been no latter rain..." (Jer. 3: 3).

While God "sendeth rain on the just and on the unjust" (Mt. 5: 45), as far as I am able to determine, all references to the "early and latter rains" are applied to God's people. And in most instances, the references have a spiritual as well as a literal application.

The prophet Amos says, "Behold, the days come,saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but ofhearing the words of the Lord" (Amos 8: 11).

The principle of the early and latter rain declares the possibility of apostasy. Without the latter rain, the former comes in vain. "Be patient therefore, brethren, untothe coming of the Lord. Behold the husbandman waitethfor the precious fruit of the earth, and hath long patiencefor it, until he receive the early and latter rain" (Jas. 5: 7).

God's people may survive for a season without latterrains for their gardens, but they cannot survive withoutlatter rains for their souls. And this paints a sad picture,when, in the words of the old song, "the living well is sonear by." May the words of the prophet be ours, as he says,"... Let us now fear the Lord our God, that giveth rain,both the former and latter, in his season: he reserveth unto us the appointed weeks of the harvest" (Jer. 5: 24).

******

We all embrace the early rain,Without it naught can grow or live;The farmer soweth but in vain If skies do not their blessing give; But once the roots have had a taste Of Nature's nectar we call rain, All early efforts go to waste If clouds do not return again.God's breath was mingled with the dustAnd life was born we know not how;But cultivate that soul we must,Though not with rake or hoe or plow;Begotten by the word of God We hope for fields of golden grain,But all is lost in tares and sodIf God withholds the latter rain.

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IS EVERYTHING BLACK OR WHITE?

Some time ago a prominent preacher spoke ratherdisrespectfully of his parents by saying that they believed everything was either black or white. Then heproceeded to talk about some things that he considered to be neither black nor white but gray.

If we mean by black the works of darkness and bywhite the works of light then everything is surely eitherright or wrong, light or darkness, yes, black or white.This may even startle a good many but this writerbelieves also that everything is black or white — right or wrong.

Some must have misunderstood the apostle Paul inRomans 14 on the matter of the eating of meat. It mustbe remembered that, first of all, eating meat is lawfultherefore right. It is not a gray area. You cannot even discuss the word expediency, as some are quick to do,until you first discuss whether a thing is lawful or not.Paul said in 1 Cor. 10: 23 "all things are lawful for me,but all things are not expedient: all things are lawful forme, but all things edify not." Therefore, things thatare lawful come under the heading of right, light andwhite. Things unlawful must come under the heading ofwrong, darkness and black. Where is the gray area?

Some want to put fellowship under expediency. Somewant to put modesty there also. He said folks looked atmodesty differently in Florida. Some want to put "socialdrinking" and mixed bathing under expediency also.When called in question on this some get sarcastic, cuteand not a little angry. They do like the sectarian preachers do sometimes in debate. When they run out of soap,they get cute and personal. One preacher said to a classof preachers that when someone had to resort to such, itwas evidence they felt the flimsiness of their arguments.I believe this to be so. Relative arguments such as howlong is long and how short is short do not answer thequestion at hand. They are dodges because no realargument is available in the scriptures.

I have found no place in God's Word for this supposedgray area or twilight zone. I do find two categories intowhich everything may be placed. The first is that which is lawful and the second is that which is unlawful. Expediency itself belongs in the category of that which is first of all lawful. It is therefore in the white area. Anychoice made under expediency is first of all to be circumscribed by law.

The scriptures speak of light and darkness, right andwrong, black and white. There is no in-between! If so, where is it?

THE RECHABITES

Students of Old Testament history know about anumber of "ites": Israelites, Moabites, Edomites,Ammonites, Amorites, Hittites, Canaanites, Jebusites,and a host of others. Have you ever heard of the Rechabites? They were the descendants of Rechab, of course.But who was Rechab, and what did he and his descendants do that is of value to us?

Rechab was a Kenite (1 Chr. 2: 55), a descendant ofMoses' in-laws. However, the story of the Rechabitesreally begins with Rechab's son Jehonadab.

The dynasty of Omri was a bleak period in the historyof the northern kingdom. Omri was more evil than all who were before him, and his son Ahab was even worse.He and his Sidonian wife Jezebel popularized Baalworship in Israel. Countless prophets fell victim to herbloody hands. Finally God had enough of it and commissioned Jehu, king of Judah, to completely cut off Ahab's house. Jehu was joined in that work by Jehonadab.Together they zealously executed God's charge, killing not only every member of Ahab's house but also everyBaal worshiper in Israel (2 Ki. 10).

The luxury and license associated with Baal worshipwere appalling to Jehonadab. In protest against it, anddoubtless in an effort to prevent his own family fromfalling prey to it, Jehonadab commanded his children to rigidly adhere to a simple nomadic lifestyle. They werenot to drink wine, nor build houses, nor farm, nor plantor own vineyards, but were to live in tents all their days.This regulation extended to all succeeding generations,to all Rechabites.

The Rechabites then disappear from history for twoand a half centuries until Nebuchadnezzar's invasion of Judah forced them to take refuge in Jerusalem. It wasthen and there that God brought this family into view.The story is recorded in Jeremiah 35.

God told Jeremiah to bring the Rechabites into the house of the Lord and give them wine to drink. Jeremiahpromptly obeyed. "Then I set before the men of the houseof the Rechabites pitchers full of wine, and cups; and Isaid, 'Drink wine!' But they said, We will not..." (vv. 5,6). Was this a case of God, through Jeremiah, tempting

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men to do evil? No. He knew how they would react. Thatis why He was able to use them to teach the lesson. And what was the lesson?

God said to Judah: "The words of Jonadab the son of Rechab, which he commanded his sons not to drink wine, are observed. So they do not drink wine to this day,for they have obeyed their father's command. But I have spoken to you again and again; yet you have not listenedto Me" (v. 14). The lesson was faithfulness, commitment.

Had they been so disposed, the Rechabites mighthave rationalized drinking on this occasion. After allthis rigid lifestyle was Jehonadab's idea, not theirs. Now he was dead; he would never know. Besides, they had been doing this for 250 years; perhaps it was time for achange. And the "extenuating circumstances" of theBabylonian invasion had already forced them to makeone adjustment, so why not another? Such thoughtsseemingly did not even enter their minds. They weredetermined to honor their commitment.

Like ancient Judah, some of us need to learn thelesson of faithfulness, of living up to our commitments,of dependability. To begin with, we must be faithful toour commitment to the Lord, who said, "My righteousone shall live by faith; and if he shrinks back, My soulhas no pleasure in him" (Heb. 10: 38). God expectsfaithfulness in our business agreements. Athletes whosign lucrative long-term deals, then a year ago or twolater demand that their contracts be renegotiated, arepoor role models. The citizen of Zion swears to his own hurt and does not change (Ps. 15: 4). Jesus taught usto live up to our word in whatever context we give it(Mt. 5: 33-37).

Need I say something about faithfulness in marriage? "Till death do us part" is too often a hollowphrase, uttered by people who have no intention ofentering such a demanding obligation. Some are now changing that to "as long as our love shall last." Theysay that is more honest. Well, it may be more accurate, but it is certainly not dealing honestly with whatGod says about marriage! And given the broad-based confusion between love, infatuation, and lust, I question the accuracy of it, too.

The Rechabites also teach us something aboutbeing examples. Three qualities made their example notable. One, they were consistent, regardless ofcircumstances. They made up their minds beforehand what they would do, then did it. Faithfulnessmeans obedience. Two, they were unashamed of theircommitment. Doubtless this unique lifestyle made them stand out. Nevertheless, they freely kept it andopenly explained why, making neither excuse norapology. Three, they were scrupulous in observance,keeping every aspect of Jehonadab's charge. Becauseof these qualities, God could use them to teach others.Because of these qualities, God blessed the Rechabites. May He strengthen us to imitate them andthereby reflect the light of Christ in our lives.

P a g

After a long illness and much suffering, our belovedHarvey Porter departed this life at his home in Abilene,Texas at 9: 16 P. M. on August 29th, 1991, at the age of89 years. Those of us who knew and loved him dearly,have lost a dear and highly esteemed friend and brother in Christ.

Our family first met Harvey and Bertha Porter whenwe moved to Abilene from Lufkin, Texas in 1960. Duringthe period when controversial issues were especiallycritical over the country, faithful brethren declared their stand for the truth. The Porters could no longerremain at the Highland church in Abilene because of itsunscriptural practices, so they identified themselves atNorth Park in Abilene and he was preaching there when we arrived at work with the church. I preached there forsix years.

A warm friendship was formed with the Porters andhas become even dearer through the years. They were a great source of encouragement to us personally, as wellas to the Lord's work at North Park, and in particularduring that critical period when the issues controversy was so intense. They were most hospitable, often opening the doors of their home to guests.

For a number of years the Porters owned the Ben Franklin store in Abilene. During the time that we lived there, our three sons all worked for them. Later, theysold the store and retired, but not from the Lord's work. All who have known the Porters through the years havebeen impressed by their energy and their untiringefforts in the Lord's work. Two more devoted Christians could not be found anywhere. Brother Harvey Porterwas always willing to preach, teach Bible classes, dopersonal work and anything else that he might be called upon to do. Bertha has taught Ladies' Bible classes foryears and has been a faithful, devoted, encouraging andloving wife to her beloved husband. During the time ourdear friend and brother in Christ was incapacitated, sheprovided all the kind and loving care possible to makehim as happy and comfortable as she could. Even thoughthey were devoted to each other, they put the Lord firstin their lives.

In addition to preaching at North Park, he preachedat Woodland Heights in Brownwood, Texas and otherplaces where he was needed. After his retirement fromthe store, the Porters traveled to Salida, Colorado,where they worked with church for a period of time.Then later they assisted the church at Kaysville, Utah,where they both did much teaching and edification.

Harvey and Bertha have been (and she continues tobe) consecrated Bible students. The Bible was their textbook, but brother Porter had a library which surpassed that of most preachers in size and quality. He used itdiligently when he was well, and she continues to devote herself to study. They were both excellent teachers and careful students of God's word.

The fatigued body of our bosom friend and brother inthe Lord was quietly laid to rest in Ennis, Texas wherethe Porters had lived before moving to Abilene. A graveside service was conducted by our good friend and beloved brother Jay Bowman. Jay presently preachesfor the North Park congregation, and he and his familyhave grown very close to the Porters as did we. A memorial service is planned in the near future to be held at the North Park building in Abilene.

My heart is heavy as I write these lines on the dayafter our dear brother's departure. His spirit is departed to be with the Lord where we believe he is now safe in the arms of Jesus and free from all the sorrows, aches andpains of this present world. He was a grand old soldierof the Cross (2 Tim. 4: 7). Although unable to be atthe graveside, where the body of this godly saint is tobe lowered into the ground tomorrow afternoon, ourthoughts and prayers are in behalf of his dear wife andour beloved friend and sister in Christ, Bertha, and all the members of his family. The good influence whichthis godly couple has had upon others and for the Lord's work cannot be measured.

We say good-bye to our dear brother, having theassurance that we shall someday see him in the land offadeless day where all the God's people will be gatherforever.

The following tribute to a Christian from an unknownauthor is dedicated to our brother Porter:

"I have seen the gleam of the light that flashed at

midnight, athwart storm swept skies, mid chaotic

clouds, till clouds, darkness and shadow haunted

earth glittered in noon day splendor, and I thought

that was grand!

But the grandest light, next to the radiance that flows

from the Almighty throne of God, is the light of a

beautiful life, wrapping itself in die benediction of

man, and seeking its rest in the bosom of the Al

mighty God. "

Truly a great soldier in God's army has fallen, but his works shall live after him!

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THE LOVE OF GOD —ROMANS 8 — NO. 6 GOD'SPROVIDENCE — ALL-INCLUSIVE

— VS. 28-30

"And we know that all things work together for good

to them that love God, to them who are called accord

ing to his purpose. For whom he did foreknow, he also

did predestinate to be conformed to the image of his

Son, that he might be the firstborn among many

brethren. Moreover whom he did predestinate, them

he also called: and whom he called, them he also

justified: and whom he justified, them he also glori

fied. "

These verses are somewhat of a summary and recapitulation of the theme that runs throughout the wholechapter. They even extend the theme beyond thingsspecifically mentioned so as to make the love of God all-inclusive of things done by the Father in effectingour ultimate glorification.

Unfortunately, these verses have been misunderstood, misused, and abused, especially the "all things" of verse twenty eight and the foreknowledge and predestination of verses twenty nine and thirty.Hopefully, this study will clarify and resolve some ofthese problems.

Misconceptions

Some understand the "all things" (v. 28) to be without qualification or any limitation; that such includesthe tragic experiences in the life of a Christian, e. g., theloss of loved ones, financial reverses, illnesses, andother disappointments. On such occasions it is quitecommon to hear someone (likely a preacher) say in aneffort to comfort, "All things work together for good to them that love God, to them who are called according tohis purpose. "

Some go so far as to say that such experiences are a part of the "chastening of the Lord" (Heb. 12: 5-11) asa punitive measure because of some sin in our life.Evidence of this concept may be found in expressionsfrequently heard by those suffering some tragedy."Why is God doing this to me?" Again, "What have Idone to deserve this?" I take issue with all of these concepts. I believe that such misses the lesson intended and involves a misuse of the text.

The Chastening: of the Lord

While it is not my purpose here to present a lesson onthe chastening of the Lord, I will make the following briefobservations for the sake of clarity. I do believe that someof the tragic experiences in the life of a faithful Christian are a part of "the chastening of the Lord," but I do not believe that his chastening is punitive! God does notintervene directly to punish us in the here and now. Thisworld is not one of retribution, but rather one of injustices, inequities, and irregularities. Unless one believesthat God is a respecter or persons, and He is not (Acts

10: 34, 35), it should be obvious that all injustices are not made just, all inequities are not made equal, andall wrongs are not made right in this present time. Thiswill be done in the judgment. While there is some suffering in this life that follows as a consequence ofwrong doing on our part, such involves no direct intervention on God's part as a punitive measure.

There are verses that teach that our suffering as a Christian (1 Pet. 4: 16) is beneficial; that afflictions workfor us (2 Cor. 4: 17), and that our endurance "strivingagainst sin" is the "chastening of the Lord" which "yieldeth the peaceable fruit of righteousness" (Heb.

12: 4, 5, 10, 11). However, the careful Bible exegete willuse these or similar verses to prove such, and not force ameaning upon our text contrary to what the contextdemands.

"All Things" Limited

The expression "all things" is often limited in the Scriptures. Paul says, "all things are lawful for me, butall things are not expedient: all things are lawful for me,but all things edify not" (1 Cor. 10: 23). Paul was notsaying that murder, lying, stealing, etc., were lawful forhim. The context shows that the things under consideration were things lawful in the first place, but not all ofthese were expedient. Again, John says, "But ye have anunction from the Holy One, and ye know all things" (1John 2: 20). John was not saying that they knew allthings, period — scientific, geographic, historic, etc. Heobviously was referring to "all truth" (John 16: 13) intowhich the Holy Spirit ("unction" — KJV; "anointing" —ASV) would guide. Thus, "all things" is frequently limited by its context.

So it is with our text—even for them that love God and are called according to His purpose. Otherwise, we involve ourselves in a contradiction of facts. It is a fact that all things, without qualification or limitation, do notalways work together for our good. Paul said, "For if anyman see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which isweak be emboldened to eat those things which are offered to idols: And through thy knowledge shall theweak brother perish, for whom Christ died?" (1 Cor. 8: 10,11). Here is something that happened to a brother,though weak, nevertheless, who loved God and wascalled according to His purpose, that did not work together for his good. Again, Jesus said, "And because iniquity shall abound, the love of many shall wax cold"(Matt. 24: 12). Again, we see something that happened to

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saints that did not work together for their good.Surely, we understand that the "all things" of our textdoes not include the devil and his works, his agents,and the lust of the flesh which war against the soul (1Pet. 2: 11),

Furthermore, it does not meet the issue to say thatGod overrules all things to our good. This involves a subtle shifting of the issue from all things that happento us to the overruling power of God. There is a fundamental difference between the two, and it seemsto me to be poor exegesis to shift the issue to the latter.Either the "all things" refer to everything that happens to us, or it refers to everything God does for us in effecting our eternal salvation. While, as we learn from other Scriptures, God overrules in somethings to our good, it is not so that He overrules allthings to our good (Note the examples already given—1 Cor. 8: 10, 11; Matt. 24: 12). Such would demandthat God infringe upon man's volition — this He never does! Hence, there are some things God cannot and will not (commensurate with His will and nature) overrule to our good. He cannot otherwise allow man to be man (a volitional being).Hence, the error of applying the overruling power ofGod to all things that happen to us.

Furthermore, while the matter of human sufferingis introduced in verses seventeen and eighteen, the thrust is upon what God does for us in the midst of such that enables us to overcome despair, e. g., Hegives us hope by which we are saved (vs. 19-25). Thefocus is upon what God does for us — not upon everything that happens to us.

Demands of the Context

It is true, however, that the "all things" (v. 28),when limited to the demands of the context, do worktogether for our good.

Every article in this series combines to show thatthe theme of the whole chapter is the love of God (involving God the Father, God the Son, and God the Holy Spirit) in effecting our redemption and ultimateglorification. This love is manifested in the following:the freedom provided in Christ (vs. 1-4), the Holy Spirit as our guide (vs. 5-14), the assurance given bythe Holy Spirit (vs. 15, 16), the hope given to sustain us through human suffering (vs. 17-25), and the help given by the Holy Spirit in prayer (vs. 26, 27). All ofthese things do work together for our good! It is onlyfitting that such things should be summarized withthe statement in verse twenty eight: "And we know that all things work together for good to them that loveGod, to them who are called according to his purpose. "

That this is the meaning intended is evident fromthe first word in the next verse (v. 29), which istranslated "For" from the Greek "hoti" and means "because." This conjunction ("hoti") joins the "allthings" of verse twenty eight with the things of versestwenty nine and thirty, which recapitulate the wholescheme of redemption from beginning to end. Thismeans that the conjunction "hoti" makes the latterthe reason for the former. Since the latter involves what God does in making possible our eternal salvation,the "all things" (vs. 28) must necessarily relate to it.

The Over-All View

In our text Paul shows that not only the things specifically mentioned heretofore in the chapter work togetherfor our good, but that everything that God has done, isdoing, and will do for us combines to make possible ourultimate glorification. In verses twenty nine and thirtyPaul presents with brevity the over-all view of God's"purpose," (v. 28) from the viewpoint of the whole beingcompleted. Such viewpoint is not uncommon in the Scriptures when the fulfillment is certain even though theactual fulfillment is future, e. g., Gen. 17: 5. This purpose as well as the good toward which "all things" work involves God's foreknowledge, predestination, calling,justifying, and glorifying.

The foreknowledge of God is part of His Omniscience.This does not mean that God has foreseen and determined beforehand just who will be saved and who will be lost, asfar as individuals are concerned — as per Calvinism. Itdoes mean that God has foreseen and approved beforehand the type of character He would save. Paul, as well asother inspired writers, often used the word "know" in thesense of approval, e. g., 1 Cor. 8: 3; Rom. 7: 15 (ASV);Matt. 7: 23. Thus, God foreknew the attitude of heart ofthose He would save and ultimately glorify in contrast tothose who would be indifferent, disobedient, and evenrebellious. Such approval beforehand in no way infringes upon the volition of a single soul. Yet, suchinfringement is a consequence of the doctrine of Calvinism. Furthermore, it makes of God a respecter ofpersons, which He is not (Acts 10: 34, 35). Only those ofthat character approved before-hand are the ones included in God's scheme of redemption — all others are excluded.Remember, God created man a volitional being—with power to think, reason, and choose between good andevil. This is that part of man that is created in His ownimage (Gen. 1: 27) and which distinguishes him from thelower order of creation. Man, there-fore, is an accountablebeing (2 Cor. 5: 10) and must suffer or rejoice in the consequences of his own choice of charac-ter.

Likewise, the predestination on God's part, in these verses or anywhere else, had absolutely nothing to do withelecting one to be saved and another to be damned. Rather,it had to do with the type of life to be lived by thoseapproved by Him, namely, "to be conformed to the imageof his Son. "

The "called" are those who have obeyed the gospel ofChrist. Paul said we are called by the gospel (2 Thess.

2: 14) — not by some mysterious "experience of grace," asper Calvinian theology. Let it be clearly understood thatno one is of the "called" unless and until he answers the call by obeying the gospel. This fact is corroborated by Paulwhen he said of the gospel, "it is the power of God untosalvation" (Rom. 1: 16). Again, "And to you who are troubled rest with us, when the Lord Jesus shall be revealedfrom heaven with his mighty angels, In flaming firetaking vengeance on them that know not God, and thatobey not the gospel of our Lord Jesus Christ: Who shall bepunished with everlasting destruction from the presence

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of the Lord, and from the glory of his power" (2 Thess.

1: 7-9).

The "justified" are the same ones who have answeredthe call. The word "justified" means they have been forgiven, acquitted — they are no longer guilty — and arenow righteous individuals.

The word "glorified" refers to the ultimate state ofthose under consideration. It identifies the "purpose" ofGod finally climaxed in that beautiful place the Biblecalls heaven.

I know not where in all the word of God any passage may be found that presents the development of thewhole scheme of redemption more succinctly, morecompletely, or more beautifully than the verses understudy in this lesson. How sublime is the concept of onebeing lifted from the state of an unworthy, condemned,sinful creature on this low, sin-cursed, terrestrial sphere to a plane of righteousness in the sight of theAlmighty — the creator of us all — and ultimately intothe realm of glorified saints to bask forever in the blessings of the celestial world. O what love, magnificent love, yea, infinite love, is here made manifest!

When a loved one dies, it is normal to engage in somereflective thinking on the life of the deceased. One'smemory seems to select those incidents and occurrences, which, now that death has come, take on special significance. Perhaps this is a factor that helps the survivors in the "healing process" that needs to occurwhen we "have said 'Good-bye' to the dearest on earth" to us. It has just now been two years since my father died of cancer. This has given me the occasion to reflect uponlessons that I learned from him, for which I will alwaysbe thankful.

The Bible Is Right

My father had absolute faith in the inspiration andinfallibility of Scripture. For example, he had unquestioning faith, childlike faith, in the Genesis account ofcreation. When God's Word said in Genesis 1: 1, "In thebeginning God created the heavens and the earth", thatsettled the matter. In looking up at the skies, the handiwork of God was seen. No theory of evolution wasever seen as a plausible explanation of the things "thathave been made" (Rom. 1: 20; Heb. 11: 3).

Likewise, in the matter of God's provision for oursalvation in Christ (Isa. 53; John 3: 16) and obedienceto the Gospel that we might receive salvation, the Bibleis right(Mark 16: 16; Acts 2: 38). One of my Dad'sfavorite passages was that of the conversion of theEthiopian nobleman (Acts 8: 26-40). Just weeks before his death, when he was no longer able to locate references, he asked me to find that text for him.

I learned from my Dad that in all matters, the Bible is right. "All Scripture is given by inspiration of God, andis profitable for doctrine, for reproof, for correction, forinstruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work"(2 Tim. 3: 16, 17).

The reason that this attitude toward Scripture isimportant, is because it is the attitude that Jesus had toward the word of God: God's Word is right' "and the Scripture cannot be broken" (John 10: 34).

My father taught me that Scripture is that which is spoken to you by God; that it is God's word for us today. When Jesus was asked a "knotty" marriage question that was really intended to disprove the resurrection, He replied, "But as touching the resurrection ofthe dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham,and the God of Isaac, and the God of Jacob? God is notGod of the dead, but of the living" (Matt. 22: 31-32).Although the words to which Jesus referred (Exodus 3)had been spoken more than 1400 years earlier, theScripture had direct application and relevance for Hisaudience. This is the exact view of Scripture which wemust have!

The Futility of Denominationalism

While there was never hatred or malice for our friends and neighbors who were members of variousdenominations, I learned from my father a very important principle: that the doctrines and traditions of men are futile. If name, or doctrine, or belief or practice was not from heaven (revealed in God's Word), then it was man-made, and was to be rejected. With my father, itwas as simple as that.

This principle is not true because he believed it, butbecause God's word reveals it: "Thus you have made the commandment of God of no effect by your tradition...And in vain they worship Me, Teaching as doctrines thecommandments of men" (Matt. 15: 6, 8-9). "Everyplant which My heavenly Father has not planted willbe uprooted... And if the blind leads the blind, both willfall into a ditch" (Matt. 15: 13-14). (Please read alsoGal. l: 6ff; 2 Jno. 9; Matt. 7: 21-23; Lk. 6: 46).

That Liberalism Is Wrong

When we moved to Sumiton, Alabama, in the early60's, the Sumiton church had not been established. Iremember my Dad making a call to brother Pryde E.Hinton, who was preaching at Sayre (Jefferson County),whom we had never met, and asking him how the Sayre church stood regarding church support of human institutions. Upon learning that the church was scriptural in its organization and work, we began to worship there.

Even before that, I remember hearing discussionswith relatives, where Dad would maintain that there isa difference between an individual's money, and the

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treasury of the church, and a difference between whathe could do with his money, and what the church coulddo with the Lord's money.

Regarding this subject, as well as much of these matters included in this article, I have had the occasion to thoroughly study for myself. My faith is not my father's faith; it is my faith, as indeed it must be for meto be pleasing to God. But it is the word of God that speaks of local churches with bishops and deacons (Phil.

1: 1); of elders who tend the flock among them (1 Pet. 5: 2).It does not authorize such arrangement as the sponsoring church, with elders overseeing the funds and work ofmany churches. The Bible teaches that the work of the church is evangelism, edification and benevolence (relief of needy saints). The work is not recreation, entertainment, or social program. Jesus did not shed Hisblood to purchase unto Himself a people that would duplicate the services of various human organizations(Red Cross; Human Services, etc. ). I learn from readingthe Bible that the church is not authorized to build and maintain human institutions that propose to do thework that God assigned to the church.

Sensitivity To People

From my father I learned to care about people; to besensitive to people. He was observant as to whether one"had something on his mind," or was upset, or had hurtfeelings. In this regard, he readily saw what otherseither do not see, or else have to be told.

Repeatedly in the ministry of Christ, we read that Hewas moved with compassion. We also should have aheart of compassion (Col. 3: 13) that is sensitive to theneeds of others, and be tenderhearted (Eph. 4: 32).

This should find expression in our family. Truth must be lived and practiced, but that includes conveyingto one's spouse and children tenderness toward them,and genuine care for them.

This is true regarding our brethren; sensitivity isneeded here also. Each of us are at different levels of growth. It is clear that if one is unruly (disorderly, ASV),he is to be warned (1 Thess. 5: 14), and if that warning isnot heeded, he is to be withdrawn from (2 Thess. 3: 6).Truth must never be compromised. But we need to besensitive to the fact that not all are unruly; some arefaint-headed, others are weak. Some may struggle withproblems which they have not informed others about."Now we exhort you, brethren, warn those who are unruly, comfort the faith-hearted, uphold the weak, bepatient with all" (1 Thes. 5: 14). This calls for wisdom,and for sensitivity. In all of this our goal should be tostrengthen our brother's hand in God (1 Sam. 23: 16).

Toward those not yet children of God, there is a need for sensitivity. I must ever keep in mind that "by the grace of God, I am what I am" (1 Cor. 15: 10). Errormust be met forcefully, but I must not be motivated byglee in answering the opponent's argument. Remembering that people in error have feelings too, I need to approach them as I would want someone to teach me ifI were in their shoes (Matt. 7: 12). Each Christian is toldto be "ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear" (1 Pet. 3: 15). That individual we teach in his home,in an effort to convert him, must see that we are notmerely filling our quota of calls for the week; he must seethat we have a genuine interest in and love for his soul.

Conclusion: I have not written about opportunitiesthat were fumbled, and blunders that were made. There were many weaknesses in his life of which my father wasaware, and many things of which he was rightfullyashamed, but I will always be thankful to have had thesefoundational truths from God's Word to build on. These principles have helped fortify my faith, and it is mydesire that in some small way they may strengthen yourfaith also.

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

ANYONE KNOW OF A CHURCH IN UGANDA?

Recently a young woman from Uganda, attending school in thiscountry, obeyed the gospel. She will be returning to her home inUganda in May 1992. She is not aware of any sound churches in herhomeland and is concerned for her continued spiritual growth afterher return. Anyone having information concerning sound churches inUganda, or anyone who has gone to Uganda to preach the gospel,please contact me as soon as possible. Robert Sochor, 1313 Giel Ave., Lakewood, OH 44107.

NEW WORK IN PORTLAND, TN

In June a new congregation, known as the North Sumner churchof Christ, was formed in Portland, TN. Christians living in Portlandhave desired for some time to begin a work here. Some have beendriving to Nashville and others to Franklin, KY to worship.

We acquired a rented meeting place at 603 S. Broadway and began meeting the second Sunday in June. Our attendance has averaged inthe 20's, with a high of 34.

I am serving as the preacher at the present. If you know of anyonein the area who is looking for a conservative church, or anyone whomwe may contact, please let us know — Delton Porter, 110 Hood Trail, Portland, TN 37148

TIME AND PLACE SET FOR THE SMITH-HICKS DEBATE

The September issue of STS carried an announcement of the debate between J. T. Smith and Olan Hicks on the marriage question.This will take place Nov. 11, 12, 14, 15, 1991. The location will bethe Gump school auditorium located at the corner of Pima and N.Sahurara Ave. (1705 No. Sahuara Ave. ) in Tucson, Arizona. Sessionswill begin each evening at 7: 30.

PLATEMAKER TO GIVE AWAY

H. Arden Lawrence of Mineral, TX (78125) has a #111 A. B. Dickplatemaker that he would like to give away to any faithful Christianor congregation that would use it for the growth of the church.

FROM AROUND THE WORLD

PHILIPPINES—WILBERT G. ENOSTACION, P. O. Box 9, San Fernando 2500, La Union, Philippines — In January 1991, JeffKingry invited me to join him in preaching the gospel in Hong Kong.I went and stayed for a month (as long as a Filipino tourist visa holdercan stay). While there I saw 14 people baptized into Christ. Jeff baptized seven in China, one in Hong Kong; Bob Small baptized fourand I baptized two. The brethren there wanted me to stay longer.Plans were made by the brethren for me and my family to come backand work until 1997 when the communist government takes over. Mywife, Nena, and I and our family have decided to labor for Christ inHong Kong. Reluctance among U. S. brethren to support a foreignevangelist seem evident, due to the negative replies. The amount being raised per month is $5, 000. To breakdown the amount: salary

— $2, 500; housing—$1, 500; children's education— $600; water, lights and phone bills $400.

While I am busy raising support for Hong Kong, my present support for the work in the Philippines faces dangers. By Jan. 1992,my support will be sliced $ 150 per month and if moving to Hong Konggoes through, the remaining $200 will be stopped. In March 19911 lost$150 from a brother in Kentucky. In April I lost the quarterly fundssent to my printing Speaking the Truth and a correspondence course,

etc. I need an additional amount of $300 per month before the yearends.

REY O. UGALE — P. O. Box 0003, Tuguegarao, Gagayan 3500,Philippines — The Lord's work continues to prosper at Amulung. Webegan the regular worship at Baculod, Iguig, Gagayan. During ourfirst gospel meeting there (March 29, 1991) five were baptized intoChrist. One of the men here at Amulung, named Francisco Duque isdesiring to work with the saints at Baculod full-time. He needs support to make this possible. If you can help, contact him at 26Calamague, Amulung, Cagayan 3505, Philippines. Also, two werebaptized here in July and August.

WILLIAM R. LAGAN, SR. — Since January 1991 we have baptizedfive Vietnamese and one Filipino. All in all we have reached eightVietnamese. However, only two are faithful now. We have 3-4 Vietnamese attending a Saturday afternoon Bible study. We have a Biblestudy with one Pentecostal couple. She is an apprentice pastor. Thismakes our teaching hard. If you can send any tracts or readingmaterial. I will appreciate it very much.

JULIE D. A. NOTARTE, P. O. Box 232, 8002 Digos, Davao del Sur,Philippines — On May 19 three were baptized. On May 22 four werebaptized. On May 26 five were baptized. On June 26 five were baptized. Only July 10 two were baptized. Only July 16 one wasbaptized. On July 21 five were baptized including Doisnesio Tol whowas a preacher for ten years in the ECOFI church (denominational).Now we are doing our best in training him in preaching the truth.

INTERESTED IN HELPING IN THE GOSPEL IN ROMANIA?

Those who are interested in either going to Romania to help spreadthe gospel or helping financially please contact David Teel, II, 4651 Sissonville Dr., Charleston, WV 25312. Call him at (304) 342-0459.

SOUTH AMERICA — CARLOS CAPELLI, Casilla #83, 1665 Jose

C. Paz, Buenos Aires, Argentina — I am happy to report one baptismin the Jose C. Paz church on July 21. Brother Ruben C. Amador ofHouston, TX will be with us for a meeting Sept. 13-16. My nephewJorge David Rodriguez was baptized in January. He is 16 years oldand is preaching the gospel. He preached to his family and called meto come and help teach (700 km from Jose C. Paz) on August 15-20.Three were baptized. I was in Mendoza and preached for the SanSebastian church on August 21-25. I will go to Venezuela to preach onSept. 22-Oct 14. I will need extra assistance to go.

SPAIN—EFRAIN F. PEREZ, Apartado 27026, 08080 Barcelona,Espana, Spain — We baptized one person on Aug. 15 and another onAug. 28. The congregation in Roquetas invited me to preach in a gospelmeeting on July 18-21. We had excellent attendance and support fromBadalona and El Prat congregations. They are 14 members and nowthey stand for the truth.

SOUTH AFRICA — SAKKIE PRETORIUS, P. O. Box 3788, Nelspruit, 1200, Republic of South Africa — Our attendance is stillfluctuating quite a bit due to the work schedules of the members, butwe had to buy 10 chairs in June to have adequate seating and we areat present shopping for 10 more. Our high for July was 42 with two

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regular families not present. Our garage will seat around 65.

Although I am short by about $370 on a monthly basis, we are ableto cope. Most of the shortfall comes under the "work fund" and it islimiting us in many ways. As of September this country will be goingto a new system of sales tax called "Value Added Tax." Everything from food to services will be taxed 12%.

I'm starting a teaching program with one member who wishes topreach.

If you have any old "Sacred Selections" not in use, could you pleasedonate them to us? We do not need new ones. Having to cart themaround to the various places, new books would be a waste of money.Any study material and tracts you can spare will also be welcomed.

by: Donnie V. Rader

SIMPLICITY AND A. C. GRIDER

Brother Glider's family asked if I would photograph the clothcharts that he had used for many years in his preaching and debating.This would give them a more permanent record of his work since manyof the charts are beginning to fade and some of the sheets aredeteriorating. Also, a couple of preachers have spoken for these chartsand this will leave the family with a copy.

Most of the charts were prepared for debate. One thing that keptcoining to mind as I looked at chart after chart was how simple hispoints and illustrations were. He used illustrations like 2+2=4 andothers just as simplistic. Everyone could see the point he was making.

Many disliked what he said, but they didn't misunderstand. With these simple points he converted literally hundreds.

My second though was how that some have become to scholarlyand sophisticated to make their teaching so simple. We may think itis better if a little "depth of mind" is displayed. Brother Grider didn'tcare about that. He just wanted to teach men the truth. Preachers, wecould still learn a little from A. C. Grider. "He being dead, yetspeaketh. "

NOW, WAIT JUST A MINUTE!

I was in a meeting sometime ago where the brethren had askedthat I address some dangers or threats to our faith. On the first nightI put my lesson title on the board—"Fornication And Adultery." Justa few minutes before we began, the local preacher told the brothermaking announcements that I had spent some time studying theannounced topic (referring to my book on divorce and remarriage). When the brother made the announcements, he turned around andpointed to the board and said, "As you can see brother Rader is goingto speak on fornication and adultery. Now, John (the local preacher)told me this, he said that brother Rader has spent a lot of time in fornication and adultery." After a pause (that to me seemed likeforever) he realized what he had said and added, "I mean he has spenta lot of time studying the topic." John looked at me and said, "I'm gladhe explained." Me too, brother, me too!

IN THE NEWS THIS MONTH

BAPTISMS 212 RESTORATIONS 76(Taken from bulletins and papersreceived by the editor)