ON COURTESY AND CANDOR

I know that "balance" is one of the most importantthings in life. But the suspicion has sneaked up on methat sometimes folks who plead for balance are justtoo lazy to figure out which side they are on. I amsuspicious of the fellow who never hears any twopeople disagreeing but what he offers this sage opinion: "I think both of you are right. What we need is a balance between what each of you is saying." Thisfellow, and those like him, apparently operate with a split-the-difference philosophy of judging ideas: the truth is always the "Golden Mean" between whateveralternatives have been presented. But is that always the way to get at the truth?

For example, I have in mind to say some thingsabout "courtesy" and "candor" in discussing religiousdifferences. I might merely repeat the axiom that weneed both courtesy and candor, that "speaking the truth in love" (Eph. 4: 15) is what is right. But I am notgoing to do that. At least, not just that. Rather, I wantto say that the balance between courtesy and candortends to be. upset (at least in our society) more by"excesses" of courtesy than those of candor. The reason why that is so has something to do with humannature, I think.

Courtesy. The desire to please and not to offendcomes as standard equipment on most human beings.The need to be liked and accepted is basic enough thatwe naturally shrink from being discourteous. Thereare exceptions, of course. Some individuals seem tofind that belligerence and rudeness comes very natu

rally to them; but they are conspicuous exactly be

cause they are exceptional. The majority of us are

eager to please, and the pressure that puts on us to

be tactful and mannerly is basically good.There is not a thing in the world wrong with beinggracious. It is instructive and refreshing to read aboutthe Lord that "all bore witness to him, and marveledat the gracious words which proceeded out of Hismouth" (Lk. 4: 22). And Paul wrote, "Let your speechalways be with grace, seasoned with salt, that you may know how you ought to answer each one" (Col.

4: 6). Not a few of us could do with some lessons onhow to be gracious even when that is what we aretrying to be. While the impulse to say things in theright way may be instinctive, the "know how" mayelude us if we do not work at acquiring it

When we have the opportunity to discuss differ' ences of understanding, whether with a non-Christian neighbor or a fellow-member of the Lord's body,we need to be conscious of how important it is to speakin a way that respects the dignity of the other personas a human being. And if we are honestly wanting topersuade him to our viewpoint, we need to use every skill we have ever learned in "seasoning" our speechto make it as palatable as possible. But, to repeat,most of us have a natural inclination to do that, evenif we do not always execute the inclination veryskillfully. For every time when we fail our religiousneighbor in the matter of courtesy, there are many more times when we fail him in another way.

Candor. As a teacher, I must confess that I nevercease to be astonished at how frequently people do not"get the point" of what is being taught. No doubt a partof the problem is that we sometimes assume morebackground understanding than our interlocutor actually has. We get to the end of a discussion and findthat our main point has not really registered because the other person did not know something initially that we assumed he did know.

Very often, though — and I am more convinced ofthis the more I deal with other people — our basic affirmations do not get across simply because we are notbeing as direct as we think we are. If our subjectivefeelings are the "instrument" by which we get a "reading" on how frank we are being, we often get a false reading because our feelings incline so much in thedirection of not giving offense. As a general rule, if we intend other people to understand exactly what we are saying about the truths of the gospel we need to bemore candid, rather than more courteous. It is not that courtesy does not matter. It is that courtesy willtend to take care of itself, while candor will not.

I do not find a person in the NT who strikes me ashaving any more direct a personality than Paul. Yet we find him being concerned that even he might pull back so much in deference to courtesy that the gospel wouldnot be communicated clearly: "And (pray) for me, thatutterance may be given to me, that I may open mymouth boldly to make known the mystery of the gospel... that in it I may speak boldly, as I ought to speak"(Eph. 6: 19, 20).

Unless I have grossly misread my own experience,the great need of our day is for clarity in conversation about Jesus Christ. In an environment where discussion of substantive religious differences is socially stigmatized, the pull of courtesy away from candor is strongindeed. We may not always get the balance exactlyright, but most of us would get it more nearly right if wesaid what we mean more candidly. To be sure, whatsome people call candor is nothing but malicious bullying — but who can deny that what we sometimes callcourtesy is nothing but cowardice and compromise? When souls are at stake, failures of candor are eternallymore costly than failures of courtesy, simply because the gospel must be understood to be obeyed. A man may not obey the truth if he does not like it; but he cannot obey it if he does not understand it!

Pace 3

REPENTANCE AND GOD'S MARRIAGE LAW

It is argued by some that if people in unscripturalmarriages must sever that relationship upon obeyingthe gospel, that penance is being exacted rather thanrepentance. Brother Homer Hailey holds this view andhas stated it clearly. I believe he is wrong about this.

The Catholic doctrine of penance imposes some penalty which must be carried out in expiation for sin andthat is tied together with the doctrine of absolutiongranted by a priest who is thought to fulfill the extended role of an apostle in forgiving sin. The intricacies of thisdoctrine are not taught in the Bible and the attempts todefend it rest upon a misuse of the scripture.

But the Bible does teach repentance. The wordMETANOEO, translated repent, literally means to perceive afterwards, implying change. It denotes a change of mind which results in amendment of character and conduct. John preached "Bring forth therefore fruits meet for repentance" (Mt. 3: 8). On Pentecost those who had been guilty of the blood of the son of God weretold to "repent and be baptized" "for the remission ofsins" (Acts 2: 38). Scriptural baptism was contingentupon genuine repentance. They could not undo whathad been done, but they could resolve in their change ofheart, not to be guilty of such a thing again. On Solomon's porch Peter told his audience to "repent and beconverted that your sins may be blotted out" (Acts 3: 19).Notice that the blotting out of sin was conditioned uponrepentance. On Mars Hill, Paul made it clear thatrepentance is a universal mandate of God who "commands all men everywhere to repent" (Acts 17: 30). Petersaid God would have "all men to come to repentance" (2Pet. 3: 9).

The doctrine that an alien sinner is not subject to thelaw of Christ and that therefore in baptism all previousmarriages are forgiven so that the one baptized may nowremain with his present marriage partner, regardless ofthe cause of all previous divorces, is fatally flawed inthat it nullifies repentance. In fact, if the doctrine istrue, then the previous marriage state was not sinfulanyhow, for sin is not imputed where there is no law. Ifno law, then there is no transgression (Rom. 4: 15).

It is contended further that there is no such thing as"living in adultery." But Paul wrote the Colossians and listed "fornication" along with other sins and then said"in the which ye also walked some time, when ye lived inthem" (Col. 3: 5-7). In that same context he listed "inordinate affection" or unlawful lusts, a reference to homosexuality. Some had "lived" in that sin. In Col. 2: 11-12Paul showed that these sins of the flesh had been removed by the "circumcision of Christ" when they wereburied with him in baptism. Question: Was it requiredthat these change their practice? Or did their baptismpurify the state in which they lived so that they could continue in it? What did repentance demand?

This doctrine raises all sorts of questions. If the alienis not amenable to the law of Christ, then should he bea polygamist, upon what ground could it be argued thathe must give up all his wives, but one, upon obedience tothe gospel? Polygamy was tolerated under the law ofMoses and under the "moral law" under which it is argued that alien sinners still operate until they obeythe gospel. If a man can keep wife number three whenhis first two marriages ended in divorce without thecause of fornication, then why could not a polygamistkeep three wives upon obeying the gospel? Where wouldrepentance be in all of this? Would it be penance for the polygamist to give up these extra wives? Or wouldrepentance demand it? I believe this is a fair question.

The gospel invitation is offered to every kind ofsinner. Jesus came to "seek and save that which is lost" (Lk. 19: 10). They that are sick need the Great Physician.Such passages as Col. 3: 5-7 and 1 Cor. 6: 9-11 treat a wide range of sinful conduct on the part of those described before they became Christians. The blood ofChrist was able to cleanse every sin. It still is. But,baptism does not sanctify any sinful action or relationship. Murder is still murder whether before or afterbaptism. Drunkenness is sinful, before or after baptism.Homosexuality is sinful before or after baptism. Polygamy is wrong before or after baptism. Violation of God's law on divorce and remarriage is wrong before and afterbaptism. Baptism does not wash away wives!

Baptism is for those who have truly repented of theirsins. What good does it do to baptize a man who is a thiefwho has no intention of giving up thievery as a way oflife? What good would it do to baptize a murderer who istotally impenitent? What good would it do to baptize a polygamist who has three wives and fully intends tokeep them all? What good will it do to baptize a womanwho has her third husband when the first two were not put away for adultery when she fully intends to remainin that condition? There may be times when we do notknow all the circumstances in the lives of those who present themselves for baptism. All we can do is be surethey know what God requires of a sinner for the remission of sins. I once refused to baptize a man who cameforward during a gospel meeting in Richmond, Virginiaand told me he wanted to be baptized. Why? Because hewas clearly intoxicated. We talked with him after theservices and offered to be of whatever help we could, butwhen he sobered up we saw no more of him.

Brethren, we have placed great stress on scripturalbaptism and for that none of us should apologize. Butthere is a great need to stress Bible repentance. This isa prerequisite to Bible baptism. Without it, baptism isinvalid. I freely admit that we have to accept the word ofthose who say they understand what the will of the Lord is and that they are acting accordingly. But we have too many who are counted among the saints who have nevermade any change in life. Some have been converted tobaptism but not to the Lord. True conversion involves achange of heart which is manifested in a changed life.

When James D. Bales wrote his book, NOT UNDERBONDAGE, I wrote him that one of the errors of hisposition was that it denied repentance its fruit. That isthe same error our brother Hailey has made and that is made by those who stand with him in arguing that thealien sinner is not subject to the law of Christ and thatGod's marriage law only applies to those who enter thekingdom. No earthly priest can forgive sin, as is taughtin Catholicism in relation to the notion of penance. Butthere is a high priest in Heaven who does forgive sin and when he forgives, he treats the forgiven sinner as if hehad not sinned. But never forget that he forgives thegenuinely penitent who have resolved to stop doing whatever is offensive to God. "Shall we continue in sin that grace may abound? God forbid!" (Note: This article was prepared for a special issue of GUARDIAN OF TRUTH dealing with the position ofbrother Homer Hailey as set forth in his recently published book, THE DIVORCED AND REMARRIEDWHO WOULD COME TO GOD. The publication of thisbook ought to settle the dust as to whether or not theseviews are just privately held and only occasionallydiscussed in response to questions. Actions by brotherHailey in 1989 in which he did openly preach and teach on this subject brought on public response from several,including this writer. Regrettably, some influential brethren, who say they are opposed to brother Hailey's views, clouded the issue by focusing attention on the man and away from the issue by charging that this well-loved brother had been "attacked" and by sidetrackingthe matter into a discussion of the question of fellowshipand its limits. To this day NOBODY has written in anunkind manner about brother Hailey personally. Thesame cannot be said with reference to those of us who have written against this doctrine. Motives have beenimpugned all over the place. We have been charged with"unheroic attacks" and accused of "slobbering" on brother Hailey in personal expressions of affection for a brother who is much loved and appreciated for manygood reasons. All such expressions were simply genuineefforts to indicate that opposition to his doctrine was nota personal attack on the man. I am personally outragedby these unbrotherly remarks and call upon those whohave made them to offer apologies. Such would not onlybe the right thing to do, they would also help to put thisquestion in proper focus on the doctrine and not on men.

I suggest to our readers that you obtain a copy of thespecial issue of GUARDIAN OF TRUTH dealing withthis subject and keep it for your own study. — Editor).

ARMAGEDDON MANIA

QUESTION: The Persian Gulf War has set off a barrage of speculations from denominational preachersthat this conflict is the forerunner of Armageddon.Would you comment on their suppositions?

ANSWER: Truly, the modern soothsayers and spiritual gurus have cranked up their doomsday machine in high gear since the invasion of Kuwait by Iraq. To listento these crafty diviners you would think that Armageddon is on every page of the New Testament. But not so!It is found one time in Rev. 16: 16, a book that isapocalyptic, figurative and symbolic in nature. The battle, therefore, is not physical, but spiritual. It is aconflict between righteousness and wickedness.

No battle is fought in Rev. 16: 12-16, but ratherthe forces are gathered together for the battle. The war is fought in Rev. 19: 11-21 where Jesus comes fromheaven on a white horse, followed by his heavenly armywho are also riding white horses. Jesus smites the nations with a sword coming from his mouth. I can'timagine Jesus riding a literal horse, having a literalsword in his mouth, when he returns from heaven.Common sense tells us this is figurative language.

The word "Armageddon" is an allusion to the OldTestament hill of Megiddo which overlooked the Plain ofJezreel. Many battles were fought there. Deborah andBarak defeated the kings of Canaan (Jud. 5: 19), kingSaul was defeated by the Philistines (1 Sam. 31), Jehuslew Ahaziah (2 Kings 9: 27), and Josiah perished at thehands of Pharoah Necho (2 Kings 23: 29-30). The valley of Jezreel is triangular in shape, measuring about 20 miles by 15 miles by 15 miles (Discovering the World of the Bible, LaMar C. Berrett). To gather the armies of theworld into this small area to fight World War III isabsurd.

Ray Summers (Baptist) correctly stated, ThusMegiddo fitly symbolized the worldwide distress ofrighteousness and evil engaged in deadly combat... Ifone expects this to be a literal battle (Armageddon,wew), he must expect the army to be headed by a committee of three frogs. Both figures are symbolical;neither is literal" (Worthy is the Lamb, p. 189). The frogsare mentioned in the context of Rev. 16: 16.

Adam Clarke (Methodist) wrote, "But what is the battle of Armageddon? How ridiculous have been the conjectures of men relative to this point! Within the lasttwenty years (before 1826, wew) this battle has been fought at various places, according to our purblind seers and self-inspired prophets! At one time it was Austerlitz, at another Moscow, at another Leipsic, and now Waterloo! And thus they have gone on, and will go on,confounding and being confounded" (Clarke's Commentary, Vol. 6, p. 1035).

In his book, Armageddon Now, Dwight Wilson (Assemblies of God preacher and professor, and a premillennialist) wrote, The current crisis was alwaysidentified as a sign of the end, whether it was the Russo-Japanese War, the First World War, the Second WorldWar... The revival of the Roman Empire has beenidentified variously... Speculation on the Antichrist has included Napoleon, Mussolini, Hitler, and HenryKissinger... Such loose literalism when considered as awhole is no more precise than the figurative interpretation of which these literalists are so critical" (p. 216).

Today it is war with Iraq, or subsequent eventsfollowing the war, that will release Armageddon uponus. These wizards have learned nothing from the totalfailures of their predecessors. Neither has the generalpublic! Many seem to be just as gullible and as easily duped by these false prophets as were those who havegone before them. For example, the sale of Hal Lindsey'sbook, The Late Great Planet Earth, has increased by 83% since the Persian Gulf Crisis (U. S. News & World Report, Nov. 1990).

Jehovah characterized our times when he said through Jeremiah, "The prophets prophesy falsely... And my people love to have it so" (5: 31). "I have not sentthese prophets, yet they ran: I have not spoken to them,yet they prophesied" (23: 21).

Moses said when a prophet speaketh in the name ofthe Lord and the thing follow not, he spoke it presumptuously and thou shalt not be afraid of him (Deut. 18:22).

This premillennial view of Armageddon is totally false. It has not the slightest biblical support. Rather itis grounded upon a novel and relatively recent schemeof theological presuppositions. It must be rejected!

WHO IS THE LORD THAT I SHOULD OBEY HIS VOICE?

The subject of this study is Pharaoh's question toMoses when he came with God's order to "let my peoplego" (Ex. 5: 1-2).

The who or what of a person or thing, from thestandpoint of power, importance, authority, or position,determine another's action, reaction, or response. Thisis true in every relationship of life. Children's responseto the requests, orders, or commands of parents is moreready and sure, than to those of strangers. The sameprinciple holds true with students and teachers, citizensand law officials, workers and management.

The question of Pharaoh in our text is understandable and logical. He knew nothing of Israel's God. Whyshould he alter his course or change his actions on ordersfrom someone he didn't know? In order for Pharaoh to obey the voice of the Lord, he would need evidence thatwould convince him that God is: that he had power overhim; power to make or destroy, even over the idolatrousand imagined gods of Egypt. What followed in his dealings with Moses and Aaron was designed to answerthe question he had raised.

The Evidence

Evidently, even the Children of Israel needed theirfaith reaffirmed in Jehovah for God told Moses that what he was about to do to Pharaoh in effecting theirdeliverance would enable them "to know that I am the Lord your God, which bringeth you out from under theburdens of the Egyptians." (Ex. 6: 1-8). These samethings would cause the "Egyptians to know that I am theLord, when I stretch forth mine hand upon Egypt, andbring out the children of Israel from among them" (Ex.

7: 5).

In addition to the evidence of God's supremacy in turning Moses' rod into a serpent, that devoured the rod-serpents of the magician's enchantments, there followed the plagues of Ex. 7-10.

The plagues were turning water to blood, land andhouses overrun with frogs, lice on man and beast (which the Magicians could not imitate, causing them to say"this is the finger of God" (Ex. 8: 18-19), swarms of flies,a grievous murrain among cattle, horses, camels, sheep,etc., boils upon man and beast, hail throughout Egypt,except Goshen, locusts, darkness "that could be felt,"and last, death of the firstborn. Thus, Pharaoh learned the answer to his questions. He learned who the Lordwas and why he should obey His voice.

The Question in Later Generations

Because of man's tendency to forget God, there havebeen in every age, including ours, those who raise the question, "Who is the Lord, that I should obey Hisvoice?" What evidence is now available that should answer the question for us? I believe we have just asstrong and convincing evidence today (an enlightenedand knowledgeable age) as was given to Pharaoh and the Egyptians.

Look, for example, at the universe, coupled withmodern scientific findings and knowledge. It has everbeen true that the heavens "declare the glory of God;and the firmament showeth his handiwork" (Ps. 19: 1).Today's technological findings confirm the existenceand power of God more clearly than ever before. Theearth and firmament is characterized by design, anddesign demands a designer. When we look at a computer, sky-scraper, book, automobile, space ship orstation, our question is never does it have a designer,but "Who"? The claim that all design in the universe isby accident or some cosmic explosion is neither logicalnor scientific. The "who" of the universe is plainlystated in Ex. 20: 11; Jno. 1-3; Ps. 33: 6; Gen. 1-2.

Think now about the Bible. Here is a book (combination of books) written by 40 writers, over a period ofsome 1500 years, containing doctrine, history, prophecy, morals, and with one general theme (The redemption of fallen man), yet completely harmonious; withoutone erroneous statement, contradiction or unfulfilled prophecy. No other book, or set of books, ever written can even come close to these features. In spite of theefforts of men to undermine and destroy, it still standsin all it's glory. All archaeological and geological findings of later years have only confirmed it's accuracy andinspiration. The Bible is a miracle as great as anythingdone in Egypt in the days of Pharaoh.

Look also at man: his reproductive system, the functioning of the brain, his heart/lung circulatory system,and many other features. To think he came through anevolutionary process from lower life form is neitherscientific nor reasonable. Evidence that man came from a creator is such that cannot be denied.

Truly, the universe, man himself, the Bible, andJesus Christ (proven by unmistakable evidence to be"son of man" and "son of God") are miracles as great as,or greater, than anything done in Egypt. They are sufficient, when properly understood, to convince anyreasonable person of the reality of God, and this faithsettles the matter of why we should hear and obey Him.

THE IRONIES OF LIFE

Life has its irony. We are born, we live, we die. Much time is spent in seeking to achieve various earthly goals

— some good, some not so good. Yet we realize even as we go along that such is destined to perish, whatever it maybe. Still, proper achievement is good and right so withconfidence we pursue it.

In Ecclesiastes we learn much about life from the wise man, Solomon. While it was all right to pursue every proper goal, he came to realize that earthly things asidefrom God and service to Him were without lasting meaning. It was good even to enjoy the fruits of one's labor butthat alone did not completely satisfy. This book is a strong argument for the dual nature of man, that is, bodyand spirit. Both of these demand attention. Neither may be ignored. To do so is to create a void or vacuum in one's life and development.

One can see humor, if he will, in the irony of life. Whenwe were young, my wife and I used to wish we had moneyenough when on a trip with the kids to stop overnight ata motel and even to stop to eat at a hot dog stand. Usually we had a sack of "knick-knacks" to chew on as we would drive "straight through." But we did not have the money so we could not stop.

Things changed, the children went to college, married and left home. Now funds were available for a few "extras" but you know what? Though the money was nowavailable, now we were on a diet that left much to be desired. A self-respecting hog would not eat some of the"things" we have eaten since the discovery of "cholesterol." So we still had to pass up what we could then afford because of a weight problem.

Now we could stop overnight at the motels but by the time we unloaded, ate a bite at the nearby "salad bar,"called someone in the family to let them know our whereabouts in case of an emergency, prepared for bed,all the sleep was gone out of our eyes. Then we sleptfitfully, dreading to reload the car and afraid we mightoversleep.

We longed for a nice car and the opportunity to take afew trips to see the beauties of this wonderful country inwhich we live. Cataracts developed making our drivinglimited and with Wilma doing most of it.

Now we had a variety of good clothes but the weightproblem kept us fluctuating so that the clothes wereeither too tight or too loose.

Often we just broke down and laughed and laughed at the irony of it all. Why not? Solomon said "a merry heartdoeth good like a medicine" and he also said "there is atime to laugh" as well as "a time to cry. "

But, like Solomon, we reached one and the sameconclusion. "Fear God and keep his commandments: forthis is the whole duty of man" (Ecclesiastes 12: 13).

Brethren, let us seek the things which are eternal!This is what really matters.

We have considered how traumatic it can be emotionally for a child whose parents have divorced. There willbe deep emotional scars that will go with that person therest of his or her life. Many will try to hide it, but it willstill be there. Let us consider here another aspect of thatchild's life that will almost certainly be affected: Relationships

Children learn about relationships with others fromtheir parents. They learn about how to treat friends and neighbors, how to deal with brethren in Christ, and howto handle the marriage relationship. If the parents donot hold their marriage together, then the child willdoubt his own ability to hold together relationships. Thefirst relationship to decline will probably be with hisown parents. Children are to "honor your father andmother" (Eph. 6: 2), but this will be extremely difficultfor them to do after a divorce. A child feels let down, and might feel that the parents have lost their right to tellhim what to do. He may feel that the parents are livinga double standard and wishes to be no part of it. It mayturn him against the church because he sees what heperceives to be hypocrisy in his own parents. Thus, thechild loses respect for parental authority and flies in theface of all they have tried to instill in him. And when achild loses respect for parental authority, he soon losesrespect for all authority, including God's! What a frightful outcome!

Since the child has lost confidence in holding togetherrelationships, he will probably feel very apprehensiveabout getting married himself. When he does marry,evidence shows that he will be more likely to divorcethan those who come from stable families. The American Family Association reported in their journal in May1988, "The children of divorced parents are much morelikely to end their own marriages through divorce thanare the children of intact families. In a study recentlyconducted at the University of Texas at Austin, researchers examined the data from 11 national surveysand found that divorce rates among children of divorce ran well above the divorce rates for children who lived with both parents... In trying to explain this phenomenon, the UTA team rejects the hypothesis that marriages of children of divorce are neither better nor worsethan other marriages but that the children of divorce are simply more willing to divorce if problems develop.Rather their analysis suggests that "the marriages ofthe children of divorce are, on the average, unusually likely to become unsatisfactory and not just unusuallylikely to end in divorce. ' The researchers incline toward a lower commitment-to-marriage' of the data. DoctorsGlenn and Krammer stretch out this explanation intheir conclusion: The children of divorce tend to be hesitant and cautious about marriage during adolescence often saying that they will not marry. However,they are just as likely to marry at an earlier age on theaverage. Thus, they seem to be strongly impelled towardmarriage while at the same time often feeling highlyapprehensive about it. It seems likely, therefore, thatwhen they marry they often hedge their bets against failure by withholding full commitment to the marriage. "

So we can see that what the child learns about marriage from his divorced parents is something he willlikely take into his own. He has learned that marriageis not as important as God says it is. And he has learned that divorce is indeed an "out" when things just don't gothe way he wants it. He will withhold full commitmentto that marriage and be more likely to end the marriagewhen problems come. Parents, have you thought seriously about this?

Relationships with friends and others will suffer also.The child might feel that he cannot trust anyone since the ones he was closest to have let him down, and willtherefore withdraw into a shell of isolation and loneliness. This leads to a minimum of friends and, as alreadyseen, sharp skepticism about marriage. This is tragicitself, but the most important relationship that willsuffer is the one that the child has or will have with God.

BLIPS, BLUNDERS, AND BYGONES

A lot of our differences are just little blips on the bigscreen of life, and like the old song said, we should "letbygones be bygones forever. "

But when blips turn into blunders and adversely affect the lives of people, those blunders need to beaccompanied by repentance and "fruits meet for repentance" (Mt. 3: 8).

Hezekiah was willing to let bygones be bygones, andinvited Israel to attend the passover feast at Jerusalem, along with Judah. But Israel had blundered, andall the compromise or concessions that Hezekiah might make would not change that fact. Hezekiah admonished Israel for their trespasses, urged them not to be like their stiff-necked fathers, and to get themselves on back to Jerusalem where they belonged (2Chron. 30: 6-9).

The apostle Paul was not one to harbor a grudge,and when the participants in a controversy were readyto be reconciled, he was willing to let bygones bebygones (2 Cor. 2: 10). Yet, an another occasion, whenthe Roman magistrates made a blunder with respect to their civil law, Paul held their feet to the fire until theyresolved the matter (Acts 16: 35-40).

In the controversy over missionary societies andmechanical instruments of music, churches were divided, brethren were alienated, and the cause of Christsuffered untold harm. Most of those involved in that controversy have gone on to their reward, and a lot ofblunders were never rectified.

Beginning about the Mid-1950's, churches wereonce again divided, brethren were alienated, and the cause of Christ was once again crippled with permanent scars. This time, the division was over human arrangements in evangelism, organization, edification, and the mission of the church. And many of the participants in this battle are still among the living.

Some of us were lied on, accused of dividingchurches, of not believing in helping poor orphans/preaching the gospel/cooperation, and maligned as"do-nothing Antis." Good, sound congregations andpreachers were blackballed, backbitten, and subjectedto quarantine.

In recent years and months, some of those brethrenwho were directly and indirectly responsible for suchblunders have evidently had a twinge of conscience,and have indicated that they would like to let bygonesbe bygones, and allow peace and unity to prevail once again. Possibly such things as runaway liberalism, theCrossroads movement, and a nearing judgment havehelped to account for some of this change in attitude. The "let 'er rip" attitude toward the body of Christ so prevalent30 years ago has been replaced in some hearts by at leasta tentative "let us rise up and build. "

And, as far as I am concerned, I'm willing to let bygonesbe bygones. Long ago, I prayed for the Lord to forgivethose preachers, brethren, and congregations who knifedme in the back, helped spread false accusations, andcanceled meetings on me. I decided that I was no betterthan other messengers of God who had been mistreated,and could not allow malice, hatred, and a desire forrevenge to prevent me from getting on with the businessof preaching the gospel.

When you remind brethren that they were the oneswho divided the body of Christ and went off after theirSamaritan idols, and that they need to repent of their sinsand come all the way back to Jerusalem, their ardor forpeace and unity cools off considerably, much like the rich young ruler (Mk. 10: 17-22). These may sound eager at theprospects of eternal life (v. 17), but they simply aren't willing to pay the price.

It is a wonderful thought when two people, two congregations, or two nations are willing to let bygones bebygones and dwell together in unity (Ps. 133: 1). But theonly way we can atone for a blunder is through repentance, prayer, and a genuine effort toward restitution andreconciliation (Ezek. 33: 15; 1 Jno. 1: 9).

FROM THE PREACHER'S NOTEBOOK

Many preachers keep a notebook of random thoughtson a variety of subjects that they intend to use in a sermon or an article sometime. Many of those tidbitsnever see the light of day. Others write articles like thisone and present those unrelated reflections. Here are afew from this preacher's notes.

Prayer

Do you really realize the benefits of prayer? When youpray to God you never get a busy signal. He never putsyou on "hold." "You are never interrupted by "call waiting." You can talk as long as you want. And the call is tollfree. What a bargain! What an advantage! What anincentive! Don't break the habit of praying (1 Thes.

5: 17).

Long-Winded Song LeadersWith this clock-watching generation we are living in,preachers become more sensitive to complaints thatthey are preaching too long. I regret that some are afraidthey may hear too much gospel. Be that as it may,sometimes preachers get blamed unjustly. We now havesongbooks that have several songs that stretch out overtwo pages and some songs have 5 or 6 verses. Someleaders feel they need to lead all of the verses all of the time. Many would object if a preacher felt he had to readall of the verses if he quoted from a particular chapter.Since I like to sing, I have no problem with singing all theverses. But since I also preach I feel the need to point outthat preachers are not always the reason why the service lasted longer than you wanted it to.

Inherited Guilt—Racial Guilt?

Should we be held accountable for the sins of our ancestors? Some think so and have tried to make me feel guilty. The Bible teaches otherwise—"the son shall notbear the iniquity of the father" (Ezek. 18: 20). ThankGod, I am not guilty of what my ancestors did to the Indians five generations ago in killing many innocentpeople or running them off of the land. (I don't know if any of my relatives were involved, but that is beside thepoint I am making). Nor is any Indian living today responsible for what his ancestors did in scalping manyinnocent men, women, and children, or burning theirhomes. Neither should I feel guilty for the sinful waymany Negroes were treated by white men who captured them, mistreated them, or made them slaves. Nor should any black person today feel guilty over the waycannibals treated many white missionaries who went tothe native lands of their ancestors. We should all deplore man's inhumanity to man. Let us equally deplore theattempt to blame generations that had nothing to do with things that occurred long before they were born.The judgment will not be based on collective guilt. If so,nobody has a chance. We will be judged on a personalbasis for what we have done (2 Cor. 5: 10). No Christianshould have a part in radical and lawless groups such asthe KKK, Black Panthers, etc.

Sermon Requests

While lighting up a cigarette, a lady asked me topreach a sermon about these wild Jehus who speed anddrive recklessly up and down the highway. Anotherperson who has a weakness for backbiting asked me topreach on smoking.

I have worked with congregations that had a question box in the foyer. One night per month I would endeavorto answer questions that were submitted. At one place I soon learned that the box was being abused by those who were not asking for information so they could beedified. They were using me to "get at" somebody else inthe audience. They lacked the nerve to do it themselves.Brethren, these things ought not so to be. It is refreshingwhen someone requests a topic because they need it — which doesn't happen too often.

The Rewards For DebatingThose who have participated in public debate seem to beunanimous in saying that the work is never harderand the pay is never poorer. And in some cases there islittle appreciation. It is true that there aren't manyrewards for defending the faith in this life. Those whoare set for the defense of the faith in debate can't be doing it for financial reasons, in most cases. We shouldbe "set for the defence of the gospel" that we might bepartakers of His grace (Phil. 1: 16, 7).

Write Letters

One source of reaching the public with Bible truth onmoral and religious issues of our day is by writing lettersto the editors of our local newspapers. I am convincedthis has not been utilized enough by Christians today.

The letter may be trimmed by the editor for brevitybut the main body is usually kept in tact. We should take advantage of every opportunity to teach. A lot of fuzzythinking in religion and morals appears in our newspapers that need answering. Christians should be ready toanswer (1 Pet. 3: 15). One advantage to "letters to theeditor" is that it is a free forum. If you are not good atwriting letters don't be ashamed to ask for help from afellow Christian who may be a better grammarian andspeller. Try to cut out excess verbiage and speak directlyto the point.

I also urge more writing to the syndicated advicecolumnists, such as Abby and Ann Landers. Though thechance is slim that such a letter will be printed, ifenough Christians write, some of them will get through and be printed. Millions will have the opportunity tohear some truth.

One word of admonition. Do not write in such a manner as to be unbecoming to the gospel (Phil. 1: 27). Try to shed more light than heat.

CONCLUSION: I hope some of these remarks will beworthy of your consideration and helpful to you.

Page 10

Faithful Christians do well to occasionally have theirgrand estate in Christ reaffirmed. Not only does it strengthen one's own faith, it better prepares him toshow the alien his condition out of Christ and compareit with what he could enjoy in Christ.

One of the difficulties with which we have to contend today, it appears to me, is showing folk that the "hereafter," not just the "here and now," is worthy of one'sattention. Particularly do young people have troublebecoming really concerned with eternal matters in asociety where the getting of "things" consumes the greater part of man's attention and energy, physicallyand mentally. Christianity often seems to be translatedby them as applicable only to something which seems tothem to be far removed and with which they are notpresently concerned. But that it is applicable to the "here and now" we shall see. Christianity is practical. But to properly appreciatethe proposition, let's look at the terms. By Christianity,this article means the religion of Christ, true religion asrevealed in the New Testament — not some watered-down version of it as seen in denominationalism and among many who claim to be "of Christ." We shall beusing "Christianity" and "godliness" as interchangeable. By practical, we mean that it is useful, workable,capable to being turned into use or account as opposedto that which is only theoretical or speculative. Thereligion of Christ is a taught religion—"teach... baptize... teach them" (Matt. 28: 19-20); "the thing that thouhast heard... commit thou to faithful men, who shall beable to teach others" (2 Tim. 2: 2; "they shall be all taughtof God" (John 6: 45) — but it is a system of teaching thatis practical or useful because it meets definite needs.

1 Timothy 4: 6-11

Please read this passage carefully. Space will notpermit a lengthy exegesis, but note that Paul advisesTimothy to "refuse profane and old wives' fables." This is in contrast to his being "nourished up in the words offaith and of good doctrine" which will enable him to "exercise himself unto godliness." "Bodily exercise isprofitable for a little; but godliness is profitable for all things, having promise of the life that now is (the hereand now), and of that which is to come (the hereafter)."The "all things" in which godliness is said to profit is tobe understood as meaning the life that now is and that to come.

Christianity Is Practical Because It Meets the Needs of This Life

"But my God shall supply all your need according tohis riches in glory by Christ Jesus" (Phil. 4: 19). "For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly" (Psa. 84: 11). The needs of man are many, and they are as varied as they are many; but allman's needs — whatever is really necessary will besupplied. There is not a worthwhile interest of man thatgodliness will not promote.

Godliness will promote the health of the body. Abstinence from evil which harms is expected (1 Thes. 5; 22).Moderation and temperance in all things is advised (Phil. 4: 5; 1 Cor. 9: 25), and physical exercise is profitable (1 Tim. 4: 8).

Godliness is favorable to a clearness and vigor of theintellect as it sets before one the relative value of objects.The value of the soul is set over against the value of theworld (Mat. 16: 26). The use of the mind is encouraged instudy and investigation (2 Tim. 2: 15; cf. Prov. 1-6).

Godliness offers a recipe for happiness. For those who"would love life and see good days," it is not a "do yourown thing" philosophy of humanism. It rather involvescompassion, loving as brethren, tenderheartedness,humble-mindedness, a returning of blessing for evil andreviling, a controlled speech, doing of good, and seeking peace while trusting in God's approbation (see 1 Pet. 3: 812).

Christianity promotes a peace of conscience by leading to a faithful performance of one's duties in allrelationships of life (cf. Acts 24: 16; 1 John 3: 18-21).There is instruction for the husband-wife relation (Eph.

5: 22-33; Col. 3: 18-19; 1 Pet. 3: 1-7; 1 Cor. 7: 1-5).The parent-child relationship is dealt with (Eph. 6: 1-4; Col. 3: 20-21). Under the figure of the servant and master, the employer and employee may learn how totreat each other (Col. 3: 22-4: 1; Eph. 6: 5-9; 1 Pet. 2: 18; Tit. 2: 9-10). The citizen learns of his relationship to hisgovernment and how to fulfill his duty to it (Rom. 13: 17; 1 Pet. 2: 13-17; 1 Tim. 2: 1 -2). Nor is one left uninformed as to how to live before and treat his fellowman generally (1 Pet. 2: 11-12; Mat. 7: 12). Therelationship of the creature of the Creator is one ofobedience and worship (Eccl. 12: 13-14; John 4: 23-24).

Godliness will produce a good name (Prov. 22: 1),because it leads to honesty, industry, and sobriety as acourse of life, or "lifestyle" to use the current "buzz word. "

There are the promises of physical needs being met(Mat. 6: 33; Phil. 4: 19; Psa. 37: 25).And, finally, in meeting the needs of the life that nowis, godliness offers comfort in trial (Deut. 33: 27; Psa.

46: 1), calmness in death (Psa. 23: 4) and immortalpeace beyond the grave (Rev. 14: 13).

Christianity is Practical Because It Provides for the Life to Come

Infidelity makes no promise of future happiness.Madelain Murray O'Hare and her ilk live only for the"here and now." A life of sin and lust promises nothing but remorse at death and in death. And though manythings (beauty, wealth, fame, power) hold flatteringhopes of happiness here, they offer nothing of eternal bliss. Nothing but godliness can so promise. A life without aim is like a ship without a rudder, but godliness offers aim and direction in life (Col. 3: 1-2), and its promise of eternal life (1 John 2: 25) is a stabilizing force(Heb. 6: 13-20). The hope we have in Christ is not in thislife only (1 Cor. 15: 19). We hope for something far better(2 Cor. 4: 16-18).

Truly, Christianity is the only really sensible way forone to live. It enriches this life and promises bliss in thatto come. Yet with all its promises, many defer it to thelast period of life or reject it altogether. And some whoonce accepted it return to the weak and beggarly elements. How tragic! How sad!

A Faithful Saying

Paul's estimate of the promise in 1 Timothy 4: 8 isfound in verses nine and ten. It may be depended uponas true and it is worthy of being embraced. And thatwhich godliness affords is worth one's labor and even the suffering of reproach. These things command and teach. "

THE GOSPEL ACCORDING TO JOB JOB QUESTIONS LIFE

For the benefit of those who are reading this series forthe first time we remind that our title presumes uponthe understanding that Job was not a man living in thegospel age. He was an Old Testament patriarch who lived hundreds of years before Christ. However, sincethe Bible is the unfolding of God's eternal purpose,human redemption, we must recognize that every bookof that sacred volume is in complement to this purpose.Within the Old Testament there are types and shadowswhich look to the New Testament for the anti-type and substance. At times these references are glaring, atother times they are subtle, but in either case there isthe ultimate pointing to Jesus Christ. We are examiningsome of these questions and statements from Job topoint to the answers found only in Christ.

"If a man die, shall he live again? all the days of my appointed time will I wait, till my change come" (Job.

14: 14). These words are in the first of the three cycles ofspeeches. Here is but part of Job's rather lengthy answerto Zophar found in chapters 12, 13, and 14. The friend,Zophar, has harshly reaffirmed the view of the others,namely, suffering is because of sin. In fact Job has been told he is not getting what he deserved, "Know thereforethat God exacteth of thee less than thine iniquity deserveth" (11: 6).

Job injects a bit of satire as he responds to this. "Nodoubt but ye are the people, and wisdom shall die withyou" (12: 2). Then he declares his determination to appeal to God. His friends are dismissed and in the courseof that appeal the challenging question of Job is raised.

Job seems to imply, if I could be sure bearing of all mytrials would be some easier. "All the days of my warfare,would I wait, till my change come" (14: 14b). EvidentlyJob did not expect an affirmative answer to his question,for as it is raised out of a dark and bleak outlook, he onlymomentarily expresses a note of hope before lapsing back into gloom.

"If a man die, shall he live again?" is only a question,but what a question. The ages leading up to Christ do notgive a definite answer. Clear insight evades even themost inquiring minds, revelation does not uncover until,from Bethany Jesus is heard: "I am the resurrection andthe life: He that believeth in me, though he were dead,yet shall he live" (John 11: 25). Job's consciousness of lifewas by the large based on experience. "Man that is bornof a woman is of few days, and full of trouble. He comethforth like a flower, and is cut down: he fleeth also as a shadow, and continueth not" (14: 1-2). For there is hopeof a tree, if it be cut down, that it will sprout again, andthat the tender branch thereof will not cease" (v. 7). Doesthis not seem to argue, in my experience there is morehope for trees than man. They are cut down but sproutagain, appear dead but water brings to life. But, whatwith man, "man dieth and wasteth away: yea, man giveth up the ghost and where is he? (cf. v. 10).

Are men generally given to thus think of life? Job isbaring his soul, truly expressing how he felt. Admittedly, he is viewing solely from the physical, yet, heseems to recognize he is more than the dust. Bound tothis limited perception, there seems to be the naggingneed to cleave to something more. Does giving up the spirit mean man is nothing more than dust, or, does thespirit continue to live? This represents a perennial cry,largely raised and answered without proper consideration of spiritual facts.

The real meaning of Job's question must be understood. His question is not, "will the dead come back to life?", rather, "does one physically dead, still live?" If theflower is cut off, is man still alive? The real issue whichwas so perplexing to Job is the continuity of life. Is lifemore than the present? Can it be that death is indeed buta change? Our character seems to say, I could bearanything if I thought I would still live. With this sigh hepasses back into gloom, however, this challenging question rings forth from pensive men of every forthcomingage. Without the gospel man's view of death would continue to be a dark one and we along with Job wouldyet be wondering "is this all?"

Is there an answer to the question, "If a man die, shallhe live again?" Not in the book of Job. God in dealingwith Job offers no explanation of pain, He did not answerany question asked. However, He did make his glorypass in review before Job and this quieted the inquiriesof our man, no more questions. Our search of the Old Testament does not offer definite and final proof ofimmortality. Glimpses, suggestions, yes, but nothingdefinitive. The answer to Job's question came finally inJesus, and is to be found in the gospel. "But is now mademanifest by the appearing of our Saviour Jesus Christ,who hath abolished death, and hath brought life andimmortality to light through the gospel" (2 Tim. 1: 10)."Brought to light" rather than created, by the gospel, brought into clear visibility.

Job said, "If a man die shall he live?" Jesus answered, yes, "he that believeth on me, though he die, yetshall he live" (Jn. 11: 25). Here is a clear affirmation of the continuity of life rather than resurrection. Forwhom? "He that believeth in me" Jesus says. Those whohave fellowship with God never die, life continues even though the body returns to the dust of the earth. Indeed,"But if we walk in the light, as he is in the light, we havefellowship one with another, and the blood of JesusChrist his Son cleanseth us from all sin" (1 Jn. 1: 7).

Hopefully, Job causes us to realize that there is moreto life than three score and ten. The real meaning liesbeyond this and when understood it puts a differentcomplexion on our being as we realize our "now" isleading to "then." Life's ultimate meaning lies beyonddeath of the body. Jesus says, "if a man dies he lives" butonly if "he believes on me." Even though the newspapermay announce the death of the saint, and indeed itsomeday will, don't you believe it. That individual ismore alive than ever before. What comfort is this fact.

Before reading this article, the reader is advised tofirst read Acts 10: 1-11: 18. This lesson. basically, hasto do with attitudes, yours and mine. The "beatitudes"of Matt. 5: 3-12 are expressive of attitudes, for themost part. "Let this mind be in you, which was also in Christ Jesus" (Phil. 2: 5); this is a familiar verse, anddirects as to our attitude.

Many sermons have been preached about Cornelius;and, no doubt, most of them were needed. However, itseems to me that his attitude is often overlooked. I am aware that the record says that he was a devout man,one that feared God, gave much alms to the people, and prayed always. But, is there more that tells us about hisattitude? Let us see!

The Three Miracles

There were three miracles involved in this story, andevery one of them deals directly with attitudes, thechanging of the attitudes of those involved. The firstmiracle was to change the attitude of Cornelius (10: 36; 11: 13-14). He had to realize that he was in a lostcondition, in spite of his many commendable characteristics. It is obvious that this miracle accomplished its purpose.

The second miracle involved the attitude of Peter; hisattitude toward the Gentiles had to be changed (10:9-20; 11: 5-10). Peter now realizes that salvation through the gospel is to be extended to the Gentileworld. Reread Peter's explanation to his fellow Jewish disciples at Jerusalem, in Acts 11: 4-17; andnotice how he had God in the picture every step of the way. Not only does Peter's changed attitude come through, but the attitude

of his fellows recognizes that, "God also to the Gentiles(has) granted repentance unto life. "

The third miracle changes the attitude of those going with Peter (10: 23; 11: 12-13); and Peter is seen usingthese six brethren to verify what he is saying.

Having noticed these things, we are now ready to getour "lessons from Cornelius; and, these consist in appreciating his attitudes toward—The Preacher

"And as Peter was coming in, Cornelius met him, andfell down at his feet, and worshiped him," (Ac. 10: 25). He obviously goes too far, and is rebuked by Peter; however,his attitude toward Peter was right. To see this clearlywe, perhaps, need to understand something else—Peter's function: He was a witness of the Lord (Ac. 1: 8). Hewas a message bearer; and, that message was the gospel(Mk. 16: 15; Ac. 10: 36ff). Cornelius needed this message (Ac. 11: 14). Indeed, "—How beautiful are thefeet of them that preach the gospel of peace, —," (Rom.

10: 15). The apostles were "sent ones," and Peter wassuch a man. Cornelius, then, was trying to show respectfor the Lord's messenger. Remembering the Old Testament story of Saul's pursuit of David furnishes us a good example. Saul caught up with David in the cave,and David was invited to dispose of his enemy. His reply was, "I will not raise my hand against the Lord's anointed." Cornelius was trying to show the same respect for Peter. The impor-tance of Peter was not to befound in his person, but in the message he brought. And,so it is today with gospel preachers.

The Word

Cornelius' attitude toward the Word can be seen in Ac.

10: 33; among other things he says, "Now therefore are weall here present before God, to hear all things that are commanded thee of God." His needed spiritual food wasvested in this man. God's Word is truth (Jno. 17: 17); thistruth could free him of his sins (Jno. 8: 32); and, Peterhad this truth which he needed. A few years earlierthree thousand "gladly" received the Word preached byPeter (Ac. 2: 41); now, Cornelius has the same attitude, "speak, Lord, and 111 listen." Think of the masses today,whose attitude is, "tell us what we wish to hear." Contrast that with Cornelius' attitude of, "tell me what Ineed to hear." What a difference it would make if the audience possessed the attitude of Cornelius, and allpreachers were governed by 2 Tim. 4: 1-2! In Tit. 2: 14we are told that Christ died for us that He might purifyunto Himself a "peculiar people zealous of good works." Their peculiar-ity was not to be found in aname, but in that they were "zealous of good works."This was Cornelius' attitude, even before he becomes a Christian.

His Relatives And Friends

Cornelius' attitude toward his relatives and friends would put most to shame today. To see this, we read Ac.

10: 24, "and the morrow after they entered into Caesarea.And Cornelius waited for them, and called together hiskinsmen and near friends." Their spiritual welfare washis concern, and he did something about it. I can almostsee the urgency with this man as he requested, invited,urged, or begged them to be there. He knew that heneeded to be saved, and so did his kinsmen and friends.There is a preacher coming, one who will tell all of them words of salvation; they just must not miss it. Theanxiety is obvious, they would be watching down theroad for signs of Peter's coming. They did not wish tosee how he was attired, his looks, or his mannerisms; Cornelius had gotten them there for the message.

Is our sense of urgency gone? Do we reallyrealize who is in sin? (Rom. 3: 23). Do we really believe that those in sin are lost? What are we doing about it? It is little more than nonsenseto talk about faith, until we have shown thatwe really believe these facts. Cornelius did!

Himself

We have already noticed Cornelius' attitude toward himself changing—to realize his lost condition. Withhim this was fact; but, not a fact to be ignored. Finally,of course, he and his obeyed to the saving of their souls(Ac. 10: 47-48).

Application

Can we moderns learn lessons from this story? Letus express this mathematically: Right attitude toward the preacher + right attitude toward the Word +Right attitude toward relatives and friends + Rightattitude toward self = Success. Think of what this would mean to every evangelistic effort: Personalevangelism, gospel meetings, etc. Develop the rightattitudes and successes we shall have.

One of the things which came out of the decade of the80's was GENERICS. Perhaps they were around even before that but at least they became prominent duringthat decade. There was a time when you expected aBRAND NAME item to be better than an "off-brand," butwith the advent of generics this changed. Part of thereason was the price. Medicines especially began to be soexpensive when purchased by their brand-name, so smaller companies began to compete by producing thesame medicine under a generic name and at a much lowercost. We have come to expect that, generally speaking,these generic drugs or foods will be just as good as theirname-brand counterparts, but at a lesser cost. Have wealso come to expect that EVERYTHING can now be foundin a generic version and be just as acceptable and good asthe name brand?

In the realm of generics, especially in medicine, beforeyou can buy the generic brand your doctor must specify inhis prescription that the generic is suitable for yourproblem. Only then can the pharmacist substitute somegeneric product for the original brand name. In some casesthere is no generic available which will do what the brandname drug will do. This is the case in religion. In Matthew7 Jesus said: "Enter ye in at the strait gate: for wide is thegate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow is the way, which leadeth unto life, andfew there be that find it" (v. 13-14). Jesus clearly said thatall roads do not lead to heaven or life, only one does. Wemust be careful to show our friends and neighbors this, sothey may understand that getting to heaven requiresmore than just doing something that seems religious. ThePharisees were religious, among the most strict of theirday, but Jesus said of them, "Ye hypocrites, well did Esaiasprophesy of you, saying. This people draweth nigh unto mewith their mouth, and honoureth me with their lips; buttheir heart is far from me. But in vain do they worship me,teaching for doctrines the commandments of men" (Matt.

15: 7-9). Then in the following verses when the disciplescame to Jesus and said that the Pharisees were offended Jesus said, "Every plant, which my heavenly Father hathnot planted shall be rooted up. Let them alone: they beblind, both shall fall into the ditch" (v. 13-14). That which is not of God will not last, even though it may seem to besuccessful here on the earth.

There is no doubt that Jesus is the only Savior; evenmost of our religious friends believe this. Jesus said ofHimself, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14: 6). Petertold the Jews concerning Jesus: "Neither is there salvation in any other: for there is none other name underheaven, given among men, whereby we must be saved"(Acts 4: 12). So, if we are to be saved, if any are to besaved, it will be through Jesus. Many religious peopletoday clearly accept this as truth. There is no genericsavior available; no substitute will do.

For years we have struggled with the problem ofshowing the world that the church which belongs toJesus is not just a better church or denomination thanothers we find in abundance today, but that it is the realthing, the original, the one and only purchased with the blood of Jesus. The general attitude among many religious people has been that one church is as good asanother, thus that the generic variety is just as good asthe real thing. If there is no generic savior, then why should we believe that just any "generic" church will do,since the Bible shows clearly that Jesus promised tobuild, and did in fact build, His own church.

One passage seems to illustrate this very well. In Actschapter 2, after Peter had preached to the Jews and some 3000 had believed and been baptized we find thatthe next verses describe their conduct over the next daysand weeks. The last verse of the chapter says, "And the Lord added to the church daily such as should be saved"

(v. 47). As men and women were continuing that processwhich had begun on Pentecost of hearing and believingthe word, repenting of their sins and being baptized forthe remission of those sins, they were being saved. And when they were thus saved it was Jesus who added themto the church. He did not just add them to the church oftheir choice, but to His own church which He had built, and purchased with His own blood. If indeed that is the church the saved were added to by Jesus then, whywould any of us want to be added to some generic version today when the real thing, the original is still available.Men and women can indeed today be added to Christ's church without any substitute of generic nature.

Yes, the original almost always costs more than the generic, but then some things are worth more thanothers. Why do we sometimes buy a BRAND NAMEappliance or piece of furniture even though it costsmore than some others? This is frequently because weknow that we will get better quality, and somethingthat will last longer than the off-brands. The faith ofJesus Christ, and the church which belongs to Him,will cost more than substitutes. Really believing inJesus and following Him will always cost more thanjust paying Him lip-service. The cost of truly followingJesus is one life time, yours and mine. Many are notwilling to pay this price, but would rather have something that makes them feel good now; somethingthat caters to their whims. The sad thing is that thereare many who are willing to pay the price, a life-timeof service, but have agreed to pay this price forsomething less than the real thing, and the reward that comes from following Jesus. He is the "author of eternal salvation unto all them that obey him" (Heb. 5:9). Whatever it costs to go to heaven will not be toomuch, for we can never earn that heavenly home. It willalways be by the grace of God that we are saved at all,certainly not by any works of our own righteousness.But the reward, the inheritance given to us is "incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (1 Pet. 1: 4). Perhaps as we come to see it better we can help our neighbors tosee and truly understand that in religious matters thereal thing is always better than the generic.

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

JOHN GAMBINO, 7111 Sunlit Trail, San Antonio, TX 78244— I am trying to reach any Christians who might know of fellow-Christians inVietnam. My wife and I took in three Vietnamese boys in 1984. They aresons of a man who served as an interpreter for my advisory team. I have good studies with the two oldest. One of them wants to go with meto Vietnam in December. Many doors of opportunity are opening all over the world and I would like to see what opportunities there might be in Vietnam. If any reader knows of any Christians there,please contact me soon. My phone number is (512) 666-4242.

LECTURES IN OKLAHOMA CITY

Broadview Heights church, N. W. 38th & St. Clair, Oklahoma City,OK 73157 (P. O. Box 12654)—The church here will have a lectureship July 21-26, 1991 on HEBREWS—THE WORD OF EXHORTATION. Speakers will be Steve Wolfgang, A. W. Go ft" and Jim Ward. Congregational singing will be led by Dane Shepard. Services will be at 9: 30 and 10: 30 each morning. At 7 P. M. each day the speakers will make up a panel to answer written questions, followed by 30 minutes ofcongregational singing and then the closing speech at 8: 30 P. M. For information about video tapes, audio tapes or housing accommodations please write to us at the P. O. Box given above.

WALLACE H. LITTLE, 520 Mary Esther Cutoff, Ft. Walton Beach,FL 32548—Due to present and anticipated growth in the work here,the Northside elders asked me to postpone my Philippines preaching trip until the spring of 1992. I am now returning all funds sent to mefor this, and asking brethren who helped this time, or were considering it, to put my trip expenses into your 1992 budget.

JERRY BROCK, 707 Parker Dr., Clinton, MS 39856— I began workwith the church at Brandon, MS in October, 1987. At that time we had 14 members and the church was able to supply $200 a month of mysupport. We now have 35 members and the church now provides$1, 000 a month of my support. We have lost 8 members to job transfers

in the last three years. I lost $200 a month outside support in Januaryand will lose $500 more the last of March due to two congregationshaving to make some cutbacks. Any who might be interested inhelping please contact me at the above address or phone me at (601) 924-4851. Those who wish to consult references may contact WaltonWeaver, Leslie Sloan or Lee Roy Clark (Thorn, MS) or the church atBrandon. We meet at 109 Trickam Bridge Road, two blocks off Hwy.80 just east of the heart of Brandon.

WORKERS FOR SPECIAL EFFORT INEAU CLAIRE, WSDAVID DIESTELKAMP, 1609 Drury Ave., Eau Claire, Wisconsin 54703—The church in Eau Claire is planning a door-to-door effortJuly 29-August 9. Because the church is quite small here and the needis great we are hoping others in and outside of this area will come andhelp.

Eau Claire is the largest metropolitan area in northwesternWisconsin with a population of 60, 000 and with 150, 000 who use cityservices. This is the only conservative work for 60 to 100 miles in everydirection. This is a young congregation with an average of 20. July 29Aug. 3. we will be door knocking. Aug. 4-9 we will continue that workbut will also have a gospel meeting in the evening. Paul Earnhart willbe preaching in the meeting and hopes to bring several members fromDouglas Hills in Louisville to help. We will do our best to providehousing and some meals for those who come, but our ability is limited.In addition to four homes of members, a lodge to house 20-30 people has been reserved for Aug. 4-9. There are also camping areas andmany hotels and motels in the area. Please contact us for moreinformation if you think you might be able to help. Phone (715) 8397800.

A. A. GRANKE, JR., 1 Cherokee St., Sumter, SC 29150—1990 wasa fruitful year at Woodland. Our radio program received a favorablehearing in the community. I have not been able to arrange support togo to Millsboro, Delaware though I have been in touch with manycongregations. So, I will have to abandon these plans for now. We will continue to work here in Sumter at Woodland. Since December, I havereceived wages of only $900 per month. We have exhausted oursavings, have borrowed money to make ends meet. Secular job prospects are not good since 3 major industries here have closed in thelast year, and Shaw AFB, the area's principal employer, is largelydeployed in the Middle East. Our situation is becoming desperate.Please contact me if you can help, whether on a monthly basis, onlyonce, or even a small amount, any help will be gratefully received. Iwill gladly supply references of sound brethren and churches whoknow me well. Phone (803) 773-0828.(Editor's note: I am one brother who knows the Grankes well. What a shame he could not get the help to go to Delaware. Question: Who elsedo you know who is willing to go there and work in the gospel? AreYOU ready? Why should faithful, experienced men be reduced topoverty to keep on preaching? Is it because this brother has spent somany years in South Carolina and is not widely known? Can't somebody do something?)

FROM AROUND THE WORLD

PHILIPPINES—Julie D. A. Notarte reports from Digos,

Davao del Sur (Mindanao) that six have been baptized since

December, 1990 at Dunganpikong. After 5 weeks of intensive study

a denominational preacher was baptized. He also included pictures

of 3 who were recently baptized on Samal Island on Jan. 27, 1991.

Alberto D. Vivero reports from Baybay, Leyte that in spite ofdamage from a strong typhoon last November 12-13, the work goesforward. On December 9 he baptized 5, including a former MissionaryBaptist preacher and wife (they studied for two and a half monthsbefore obeying the gospel).

SOUTH AFRICA—Paul Williams reports from Eshowe that one wasbaptized. Also, two young South African preachers conducted a threeday meeting at Melmoth in which three young men were baptized. Onthe last day of a tent meeting in which David Ngonyama did thepreaching, the tent was badly damaged by wind. It is old and they aretrying to decide whether it is worth repairing or if they should try tobuy a new one.

CALGARY, ALBERTA, CANADA—Wayne Bailey writes "We havebeen without a preacher for two and a half years and are carrying on as best we can with a small nucleus of men taking turns preaching andteaching classes. The article by Greg Litmer in the Nov., 1990 STSreally hit home to me. The situation and problems he mentioned fit usto a tee.

The city of Calgary has a population of about 700, 000. There aretwo large instrumental churches of Christ, one large institutional church and a small sound Spanish work meeting in a home, and ofcourse, we are here. The work here began in 1968 when Dave Bradfordmoved here and began a new work. We purchased our own building in1971 and moved to our present location in 1984. The other men who have worked here in preaching have been Marvin Nerland, EldonGivens, Mike Rosser, David Spiece and Mike Hosey. In 1988 we lostabout half the members to the institutional church as a direct result of some of the very problems discussed by brother Litmer in his goodarticle. We now have a membership of 31 with attendance 35-40. We have baptized seven in the last two years, four of which are still withus. The other three have moved out of town. We offer a free Bible correspondence course and with a telemarketing machine we arecalling all residents of the city.

Our building is paid for. We could provide $1000 per month support. Additional support would be needed. The potential here isgreat. Naturally we are looking for an evangelistically minded self-starter who is willing to work with others. Men who have heldmeetings here and know of our situation are: Ed Brand, DaveBradford, Dennis Scroggins, Bob LaCoste, Joe Corley, Joe Price, JimMcDonald and Cherrill Schmid. Who can come and help us gather theharvest?"

GERMANY—Steve Wallace reports from Ramstein that since lastreport four have been restored and one baptized (though he did notstick). Two members were transferred back to the USA and betweennow and January, 1992 they are to lose 26 people (members andfamilies) who are being transferred out. Harry Rice was there in ameeting in October.

AROUND EUROPE—(Excerpts from report of Steve Wallaces—Tom Earp, Bill Bynum, Jeff Young and their wives and children arenow in Prague, CSR. We took in Czech Bibles and lessons in Czech anddistributed them on Wencesla's Square. "Those fellows have moreBible studies going than they know what to do with. "

Harry Rice went to Budapest, Hungary, with Derek Chambers andtaught the brethren there and distributed Bibles and correspondence courses.

Steve Wolfgang was in Vienna, Austria for much of November.David Owen and Roland Lewis were in Budapest for a couple weeksin November working with young Christians. Steve Wolfgang wasable to find some Bible lessons in some of the East European languages which have already proved useful.

Steve Wallace is trying to raise enough help to make a trip eachmonth to help the brethren in Vienna and Budapest. He, Bill Bynumand Tom Earp plan a trip to the Ukraine in March to hand out Biblesand literature. Wallace says "Men are planning to move to EasternEurope. They will need support." The denominations and liberalbrethren are putting lots of money into evangelizing Eastern Europe.Once tares are sown, the work will be much harder. Is it true that errorcan go around the world while the truth is putting its boots on? Surelynot! Brethren, let's not have to be talked into it, let's be eagerly watching for the opportunities. Some things can't wait!

ITALY—STEFANO CORAZZA reports the first baptism in the newwork in Rome, a young man of 23 with whom Stefano and RobertoTondelli had been studying for a year. Also, two have recently obeyedthe gospel from their work at Pomezia, one 65 and the other 30.Classes continue with all of these to ground them in the truth.

RODOLFO BERDINI reports on a recent series of four sermonspresented by Stefano Corazza at Aprilia to help instruct the youngChristians on the institutional division. Berdini said "I wanted to schedule this series of studies particularly for the young Christianswho did not pass directly the sad experience of division. I think theymust know the doctrinal reasons that forced us to fight the liberalthought toward Bible authority and which brought so many churchesin Italy (and in the world) to reach slowly the dark bottom ofcompromise and unscriptural practices. "

ARRIGO CORAZZA writes from Alessandria, Italy the following:"Pray for us, because we are alone and we need to be encouraged (heis many miles from any other workers in Italy, CWA). It's getting verydifficult to get or replace support from U. S. churches. My father(Sandro of Via Sannio in Rome) lost several hundred dollars a month of his support and I am going to lose $900 starting April 1, 1991. I don't really know what to do. Asking support I am sure gets tiresometo the churches, but it will be many years before we can be self-sufficient in Alessandria. "

PREACHERS NEEDED TAYLOR, TEXAS—Taylor is 35 miles north of Austin, in a rural farm community of 13, 000. The Parker Blvd. church has 25 memberswith many small children. We need a fulltime preacher who can raise much of his support. We can supply some. We own our building. Thoseinterested please contact Dean Glover (512) 255-3529 or DarrellGlover (512) 856-2625.

PINE APPLE, ALABAMA — The Awin church needs a gospelpreacher. We can provide $400-$500 per week support and a house.We are located 20 miles East of Greenville on Hwy. 10. Thoseinterested should contact Gilbert Pugh (205) 746-2800, or JessieGodwin (205) 746-2143.

ORANGE PARK, FLORIDA — The church here needs a full time evangelist who is sound and willing to do personal work. Partialsupport necessary. For more information call (904) 264-9412 or (904) 272-6888.

CLEVELAND, MISSISSIPPI — We will be needing a preacher asof June 1st. We are a small congregation of 35-40 located betweenMemphis, TN and Jackson, MS. Cleveland is the home of Delta State University, a community of about 20, 000 when the University is insession. There is much work needed here. The next sound church is in Grenada, 55 miles to the east. We have some members driving as faras 37 miles (one way) to meet with us. We can provide partial support.For more information please call Connley Keenun at (601) 334-6055.

PRINCETON, WEST VIRGINIA — The church here is looking fora fulltime gospel preacher. The church is small but owns its building.They can supply partial support and have contacts to help with someoutside support. Princeton is located in the southern part of WestVirginia, a beautiful and relatively inexpensive place to live. If interested, contact the church by writing to 1013 Old Athens Rd.,Princeton, WV 24740 or calling Leonard Mattock (304) 425-4627.

AVAILABLE FOR APPOINTMENTS LONNIE MEREDITH, 7906 Briarcliff Rd., Louisville, KY 40219 — I am available for appointments to preach when needed. I wouldprefer a one week's notice. For recommendations contact the elders of the Expressway church in Louisville.

RALPH C. SMART AT REST

Ralph C. Smart, veteran preacher of the state of Maine, diedunexpectedly on February 21 in Bangor, Maine. Funeral serviceswere conducted in Bangor on Feb. 25. For many years he has devotedhimself to the work in Maine while doing what he could to assist thework in New England and in the eastern provinces of Canada. For the last several years he has lived at Milbridge, Maine and worked withthe church there and made regular appointments to visit andstrengthen small groups of Christians throughout that area, along with Bruce Hudson who preaches in Bangor. Our sympathy to hiswife, Roberta, and to all the brethren in Maine who will greatly missthe faithful services of this good man. We have asked Bruce Hudsonto provide us a more complete report and tribute to brother Smart.

OPEN FORUM WITH PREMILLENNIALISTS

There was an open forum involving nine hours of study with fiveof the premillennial brethren at New Albany, Indiana on February 1516. This came about through the efforts of Guy Roberson who preachesfor the Silver Street church and Nick Marsh who preaches at the Cherry Street church, both in New Albany. In addition to Nick Marsh,Paul Kitzmiller, Vernon Lawyer, Earl C. Mullins, Jr. and GeorgeMarsh, comprised a panel which presented and defended the premillennial view. Guy Roberson, Paul Earnhart. Gene Frost, JohnHumphries and Connie W. Adams made up the opposing panel. Eachman made a 30 minute speech, had a brief rejoinder to the opposing speech and then the panels fielded written questions from the audience. While the issues were vigorously discussed and points werepressed, a good spirit prevailed.

The premillennial division came about 60-66 years ago and was largely centered in the greater Louisville area where R. H. Boll livedthen. It is still the strength of that movement. Within 40 miles ofLouisville, there are 26 premillennial churches of Christ. Very littlecontact has existed over the years since the division. The last majorcontact with them was in the early 1950's at the Welch-Schreinerdebate.

The present-day premillennial brethren here have largely movedaway from the older views advocated by Boll toward the populardispensationalists views of conservative denominationalism, perhapsbest represented by the Dallas Theological Seminary, and by suchwriters as Hal Lindsey and John Walvoord. All of these men would notaccept that characterization. In fact, the editor of WORD AND WORKtold me during the discussion that he did not agree with the panelistson the time line chart presenting the agenda which they believe willoccur before, during and after the millennium. He said he was a "posttribulationist." Others of that persuasion who attended made it clearto some of us that they were not in total agreement with all that wassaid. The differences between these brethren and the rest of us in this area are deep and wide. They include the general overview of scripture and the scheme of redemption, the nature and fulfillment of prophesy,the nature and present existence of the kingdom and the eventsrelated to the second coming of Christ and last things.

The premillennial panelists believe that the temple is to be rebuilt in the millennium, the Levitical priesthood will once again function,animal sacrifices will be offered, the Sabbath will be bound and eventhe covenant of circumcision will be re-instated. In his speech onconsequences of the premillennial view, Guy Roberson powerfullypointed out that such a view not only carnalizes the kingdom but is areversion to the type and shadow and an abandonment of the realitywhich we now have in Christ.

Video tapes (priced at $18 per set - 6 tapes) may be ordered fromRick Hubartt, 5127 W. 32nd St., Indianapolis, IN 46244. Phone (317)328-1776. Audio tapes (priced at $30 per set - 3 tapes) may be orderedfrom Donald Stump, 266 Cherry St., New Albany, IN 47150. Phone

(812) 945-7029.

LOCKED UP

When my late brother-in-law, Tom Icard preached at VirginiaBeach, Virginia he supplemented his income by driving a van forMental Health. One day he had to stop for gas and had to go into thesecond precinct and call the computer first. A police woman let him in. Tom made his call and then started out only to find the door was lockedand no one was in sight. He looked around and noticed two empty holding cells. He was locked in jail! He spotted a phone, but could onlyremember the 911 number, but realized no one would pay anyattention to a man calling and complaining that he was locked up injail! Finally he spotted a policeman and motioned to him. The man opened the door and with a puzzled look asked "Who are you?" Tomsaid, "Well, before I tell you, is the food any good in here?" When he gotback to the van he found a very worried group of mental healthpatients who wanted to know "Where have you been?" Tom said "You'dnever believe it." At the end of his service for Mental Health, patientspresented him with a plaque inscribed TO: TOM ICARD FOR EXCEPTIONAL SERVICE, GIVEN WITH LOVE. (From an unpublished manuscript by Glenda Icard)

IN THE NEWS THIS MONTH

BAPTISMS 486 RESTORATIONS 106 (Taken from bulletins and papersreceived by the editor)