HOW DO YOU JUDGE THE MAN?

H. E. Phillips

One of the most disgusting things to an honest manis the two-faced, double-tongued person who judges aman one way to his face and another to his friends.This is by no means an uncommon occurrence today.But while the hypocrite plays his role of dual characters, many people wrongly judge others with no attempt to deceive or destroy their reputations. Theysimply pass judgment on a man by his personal appearance or by what others say of him. This is nevera true standard by which to judge any man.

It may be said by some that the Bible teaches usnot to judge at all: that is, we should never pass judgment on any person, right or wrong. Matthew 7:1is the passage referred to. "Judge not, that ye be notjudged." Certainly in the sense used by our Lord inthis passage we are not to judge at all. But "judge"does not always mean what is intended in the statement of the Lord. It is used in different ways in theScriptures. It sometimes means "to discern," as usedin I Corinthians 2:15: "But he that is spiritual judgeth all things, yet he himself is judged of no man." It isnot wrong to discern, for a spiritual man is taught todiscern. (Heb. 5:14). Sometimes the word means "tolisten," as in I Corinthians 14:29: "Let the prophetsspeak two or three, and let the other judge." It is certainly not wrong to listen to teaching so as to understand the word of God. Sometimes the word means "to account or consider," as in Hebrews 11:11:"Through faith also Sarah herself received strength toconceive seed, and was delivered of a child when shewas past age, because she judged him faithful who hadpromised." It is not disobeying the Lord to do asSarah did in judging the Lord faithful, consideringHim able to fulfill His promise. The word "judge"also means "to decide the fate of," as in I Corinthians4:3-5. This is the sense of the word that the Lord forbids in Matthew 7:1. It is not the right of man to decide the fate of his fellow-man, and in attempting to do so he condemns himself, or rather he will be condemned of the Lord.

The Lord taught us that we can discern false teachersby their fruits. (Matt. 7:16, 20). This requires somesort of judging in determining false teachers when theycome among us. The standard, however, is not thepersonal whims of the individual or the personal appearance of the teacher, but rather the doctrine whichhe brings as compared with what is written in theBook of God. How do you decide about any man as a teacher of truth? How do you judge whether or notto hear him? Do you reject him even before you haveheard what he has to say? Do you decide upon hissoundness or unsoundness by how he appears, or whohe is related to, or by what others have said about him? If so, your judgment rests upon a faulty foundationand the standard by which it was made is false.

When Jehovah rejected Saul from being king overIsrael because he disobeyed the voice of God, Samuelwas told to go to the house of Jesse the Bethlehemiteand anoint one of his sons to be king instead of Saul.When Samuel arrived he looked upon Eliab and said,"Surely the Lord's anointed is before him. But theLord said unto Samuel, Look not on his countenance,or on the height of his stature; because I have refusedhim: for the Lord seeth not as man seeth; for manlooketh on the outward appearance, but the Lord lookethon the heart." (I Sam. 16:7). Man is too quick tojudge by personal appearance rather than by what the man really is. Jesus made a similar statement when hewas teaching in the temple and the Jews accused him ofhaving a devil. "Judge not according to the appearance, but judge righteous judgment." (John 7:24).Again he said, "Ye judge after the flesh; I judge noman." (John 8:15). In speaking of judging one another as the servants of Christ, Paul said, "Let us nottherefore judge one another any more: but judge thisrather, that no man put a stumblingblock or an occasion to fall in his brother's way." (Rom. 14:13).The best possible remedy for avoiding evil judging isthe instruction of Paul: "For if we would judge ourselves, we should not be judged." (I Cor. 11:31).

Now for an application of these things to presentcircumstances. Occasionally in conversation with somebrother in Christ one mentions the name of some faithful gospel preacher in a commendable way and immediately this brother shows resentment. The very factthat his name was mentioned in a friendly way placesone in opposition to his brother. What kind of judgment is this? He decides that this is not a good fellowafter all because he showed friendship to a preacher hehas judged unsound. The basis of that judgment isthat the preacher holds to some position with which hedisagrees. It may be only an opinion or it may be amatter of faith. At any rate this brother has judgedall who are on friendly terms with this preacher to beunsound and unfaithful. The extended results of this sort of judging is that the brother will immediately close his ears to anything said by anyone which doesnot oppose that certain preacher. What a shame!There is no telling how much gospel truth one will refuse to hear just because the one presenting the truth isfriendly with a person at odds with the beater.

This does not stop with preachers. Many timesone will refuse to hear another on any matter just because he does not agree with a certain doctrinal projectthat is between them. The question will be asked:"How do you stand on . . .?" If the answer is against the position held by the hearer, the teacher is unfit toteach on anything and should not be heard by anyoneelse. Of course, I do not mean that such questions arewrong, or that we should not determine what a manbelieves before placing him in the position of teacher,preacher, elder or such positions. Such should be done.But the point is that we should not close our ears toanything he has to say just because he does not agreewith us. It could be that he is right and we are wrong,and we need to make full proof of our faith. It iswrong judgment of a brother to consider him unfit tobe heard on any matter just because he does not agree"with a position we may hold. Let us hear him andbe heard to learn who has the truth.

Perhaps no greater danger threatens us today thanthe idea that no opponent should ever be heard. Oneof the first marks of a false teacher is that he makes every effort to stop the mouths of those who do notagree with him. He knows his doctrine cannot standthe searching light of truth, and he suggests, even demands, that his followers refuse to hear any who takeanother position opposing his own. Real truth has nofear in investigation. We should judge every man,especially our brethren in Christ, with fairness and hear what he has to say, then compare it with the word ofGod. If it is true, accept it; if not true, reject it andtry to teach that person the truth. How do you judgethe man? Is it by the appearance, his associates, or doyou judge him by what he is and says himself? Youhad better be careful because you might reject truth byfalsely judging the man.

DISTINCTION WITHOUT DIFFERENCE

Oaks Gowen, Bradenton, Florida

I recently read a statement by a sectarian preacher tothe effect that he preached Christ but did not preach churchmembership. His idea of the matter seemed to be this:"There is a difference between belonging to Christ and inbelonging to the church." Of course there is a great dealof difference in belonging to some human institution called a church and in belonging to Christ. But there is no difference whatever in belonging to the church that in the bodyof Christ, the church the Jesus built, and in belonging toChrist himself. In fact, no one can belong to Christ without,at the same time, belonging to His body which is Hischurch. "For we are members of his body, of his flesh, andof his bones" (Eph: 5:30). Whatever it takes to put oneinto Christ puts one into His body. We are baptized intoChrist, Rom. 6:3-4; Gal. 3:26, 27. We are also baptized into one body, I Cor. 12:13. Therefore, we are by the sameprocess brought into Christ and His body, the church. Whenone tries to distinguish between Christ and the church withrespect to relationship or state, he is guilty of making adistinction where there is no difference.

WHEN TO TEACH YOUR CHILD THE BIBLE

By a strange twist of reasoning many parents todaythink their children are not ready to learn from the Bible until they are nearly grown. By that time they findthat they have waited several years too long and the children have learned many things they should neverhave learned. How long should we wait before beginning to teach our children the Bible? If you shouldask this question to the average parent on the street today you would receive answers ranging all the wayfrom "When they have finished high school" to "Assoon as they can learn anything."

I have heard a number of fathers and mothers complain about having to take their small children to churchbecause "It doesn't do them any good," or "I can not get anything out of the worship when I have my children." Some even offer the excuse that they are afraidtheir children will contact some disease. But underneath these excuses is the lack of interest and conviction of the parents or pure ignorance of the child's need and the parent's responsibility.

When do we begin to teach a child to smile, noticethings, walk or talk, or even to obey? The answer isjust as soon as he indicates the ability to do so or evenbefore. We realize the need for early training in developing the child toward handling himself in this bigand complex world. No one would seriously contendthat a child of six months could understand and applylessons addressed to adults or older children from the Bible. But there are some lessons he can and should learn at this age. He should learn some respect for the

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assembly — and do not argue that a child this age cannot learn that lesson. It has been proved again andagain. Furthermore, a child of this age begins to learn the habits and practice of the parents, and in some casesfaintly imitates them. A baby must have someone tostay home with him when he "is too young to take toworship" and before long he does not want to go because he has not learned to behave in the assembly, and if he gets his way the parents (at least one of them)must stay at home with him. Has he not missed something he should have learned earlier?

Now, in addition to neglecting the needs of the child,parents who put off early teaching of their childrenneglect themselves. Knowing the weakness of humanbeings, and how easy it is to fall into harmful habits,we can not afford to subject ourselves to satan's luresto forsake the Lord and his church. Even if a small child did not get anything out of attending worship,parents must continue to be faithful for their ownsakes. I have personally talked with hundreds whohave forsaken the Lord and the church, and the mostof them explain that they "got out of the habit of going" when their children were young. On the otherhand, we have as a witness scores of happy parents andfaithful and obedient children who did not neglecttheir spiritual obligations when their children wereyoung. It is the exception when a young man or woman forsakes the church who was taught the Bible when he was a small child. Denominationalism and Communism realize the need for teaching small children,and have made ample provisions to this end. We musttake advantage of every opportunity to teach our children the Way of the Lord.

Solomon said: "Train up a child in the way heshould go; and when he is old, he will not depart fromit" (Prov. 22:6). Paul said by the same Spirit: "And, ye fathers, provoke not your children to wrath: butbring them up in the nurture and admonition of theLord" (Eph. 6:4). Just when should we begin to"train up the child," or "bring them up in the nurtureand admonition of the Lord"? Just as soon as theyare subjects of training. We teach them by setting theexample as well as imparting information. They willnot learn the right things by staying away from theassembly of the saints for the purpose of edifying andbeing edified. Attend .worship regularly — and bringyour children with you.

CONSCIENCE

Herbert Thornton, Jr., Trenton, Florida

What is the meaning of the word conscience? When does one have a conscience? What makes one conscience differ from another? These are some of the things that we want to consider in this article.

DEFINITION The Greeks defined the word conscience in this manner, "A knowing with oneself." This simply means that onehas knowledge of a thing within his own mind. The English definition of the word is, "A faculty, power, orprinciple conceived to decide as to the moral quality of one'sown thoughts or acts." In order for us to understand thisdefinition we must determine the meaning of conceived. It could mean to think, to have an opinion, or idea, but

in order for it to agree with the Greek it must mean, "totake into one's mind." According to this then it wouldread, "A faculty, power, or principle taken into one's mind to decide as to the moral quality of one's own thoughtsor acts." Knowledge is being used here to represent theaccumulation of that which one has learned through the fivesenses and evidences otherwise received..

WHEN DOES ONE HAVE A CONSCIENCE? Some say that we are born with a conscience, otherssay that the conscience is made. We can see from the definition of conscience (a knowing with oneself) that the ideathat we are born with a conscience is an erroneous one. It would be correct to say that all normal people are born withthe capacity to have a conscience. But in order to have afunctional conscience there must first be a mental alertness to a thing which we call consciousness. Therefore the conscience is made functional by education. Example: A baby touches a hot stove and for the firsttime is conscious of being burned. The baby mentallyrecords this message, "hot stove will burn." The babyreturns to the stove a second time and is not burned, why? The baby's consciousness of being burned causes its conscience to say, "don't touch!" Why was the baby burned the first time? There was no conscience to say, "don'ttouch!" From a child we begin to grow in knowledge and ourconscience starts operating on the basis of that which wehave learned.

WHAT MAKES ONE CONSCIENCE DIFFER

FROM ANOTHER

The things a person has learned will determine the condition of his conscience. Paul illustrates this in I Cor. 8: 4-13 as he writes about the eating of meats offered to idols. He says:

".. . we know that an idol is nothing in the world,and that there is none other God but one . . . Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol, and their conscience being weak is defiled (v. 4-7)." Paul goes on to say that we know that we are no better or worse in the sight of God for eating meat or abstaining fromit. Then he says:

"But take heed lest by any means this liberty of yoursbecome a stumbling block to them that are weak. For ifany man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;And through thy knowledge shall the weak brother perish, for whom Christ died (v. 9-11)?"

We can see from this that what one knows will determine the condition of his conscience. It is also evident that one having the greater knowledge owes it to one whois weaker because lack of knowledge to conduct himself in such a way as not to cause an occasion of stumbling on thepart of the weaker brother. Some of my brethren are sayingthat social drinking is taught in the Bible, therefore they saythey can do it and not sin. These same brethren have moreknowledge than some of us, "of course." Therefore it seemsthat they would also realize that it neither commends themto God or makes them any the worse for doing it. And since it is a thing that is causing disturbance in the church they would abstain from it until all come to this same knowledge or else some might be led to sin because of their "strong"conscience.

ONE'S CONSCIENCE ACTS AS A JUDGE When we ate confronted with a problem our conscience immediately contacts the library of our learning and makes a decision in respect to the problem in accord with our learn-ing. And if we are honest with ourselves we will abide by the decision made by our conscience until we learn more. What one conscience condones another conscience might re-ject. The worshippers of Baal or Ashtoreth would condone fornication, but those who believe in Christianity would be horrified at such a thing.

CAN ONE BE SAFE FOLLOWING HIS

CONSCIENCE? Paul was not safe while he was persecuting christians, yet if he had not persecuted christians, being a Jew, he could not have later said, "I have lived in all good conscience be-fore God until this day." We can not say that a man is always safe following his conscience, but we can say that no man will be saved without his conscience giving consent. When one becomes conscious of the commands of God his says, obey, and he does if he is honest. conscience

I marvel that brethren are willing to divide the body of Christ over institutional care of fatherless children when such a system is being abandoned by every state in the union.Not only is such institutional care free from the treasury ofthe church unknown to the word of God, but it is also inadvisable. By inadvisable I mean that in the field of socialstudies all the authorities are agreed that there are betterways to provide for the needy child. This is no new thingwith the saints of the Lord for this has been the method from the founding of the church. When a child looses onehome another is opened to him. The following article iscopied from HOME HORIZONS, a trade magazine givento the depositors of the Tampa Federal Saving and Loan Association of Tampa, Florida. This revealing article is fromthe July-August issue.

ORPHANAGES ARE DISAPPEARING

Family Doorways, Not Institution Gates Receive Today's Orphans

Among the "old-fashioned" methods of raising children, the one least likely ever to be revived is the orphan asylum.Today, there are approximately 2,700,000 youngsters in the

U.S. who are under 18 and have lost one or both of their parents. Thanks to the efforts in most of the country's communities, only a small fraction of these young citizens mustgrow up inside an institution.

"Children require individual attention within a familygroup," says Mrs. Mary Paul, Home Planning Supervisor of

N. Y.'s Children's Aid Society. "Even the modern orphanage,which uses a cottage plan that simulates family living, is notadequate for normal youngsters."

The procedure being followed in all of the 50 statesis to place orphaned children for adoption or in foster homes as quickly as possible. Families are carefully screened bytrained social workers for their stability. The children arealso examined to fit them where they can best respond to thelove and concern of adults.

This shift in child care reflects the widening community awareness that young people need the security born offamily relationships, and the results are happier, better 'adjusted and more productive adult citizens.

In the light of this article some brethren would have to affirm that every state in the union is against the care oforphans because they do not endorse the institutional method. In the same way, they would have to say that none of thestates that have no orphan homes have any method forcaring for such children.

I marvel that thinking brethren everywhere cannot seethe point. There is not a Christian on earth that does notwant an orphan to have a home, the issue is in the establishing of man-made institutions unknown to the word of God to do the work of the church. This one fact remains, The Lord's people did this work for centuries without such andcan continue to do so if brethren will give God's plan achance. In the words of the article let, "Family doorways,not institutional gates, receive todays orphans."

A STRONG CONGREGATION

A. C, Williams

(This timely article by the pen of A. C. Williams was taken from the CHRISTIAN WORKER on November 28, 1946.— Ed.)

What makes a strong church? What gives it power and influence for good in the community and beyond the community? Whence its magnetism— its drawing power?

1. Not the preacher alone. A gospel minister may laborhard, but he alone cannot make the church strong.
2. Not numbers alone. Large memberships are verygratifying, but God has never depended on great numbers to win great battles. Remember Gideon, who with a noble300 won a battle against a great host.
3. Not wealth alone. It is a blessing when men andwomen of means are faithful and generous with their sub-Stance. But some of the greatest givers of all ages have not been rich people. Remember the widow's two mites— who gave ALL SHE HAD. Remember Philippi, a poor congregation which gave so liberally and abundantly out of its "deeppoverty." II Cor. 8:2, It is not that we have much, but that we give what we have.
4. Not popularity alone. The church will always be popular among sincere people who desire to know the truth.Don't worry too much over losing a friend over the gospel.Those who desert you because you stand for something are selfish and want to exploit your comradeship for selfish ends.Remember that the people who love truth will love you forstanding for it and living it.
5. Not human doctrine at all. All the creeds of all the theologians of all time, though they make a pyramid equal to the Tower of Babel, would not give one ounce of strengthto New Testament Christianity. For the Bible is sufficient guide in all matters of faith. Human creeds may give strengthto sectism, but not to Zion.

BUT—

1. A converted membership, dedicated unselfishly to Christ and his cause.
2. A punctual membership which does not forsake theassembly, Heb. 10:25. Every member who neglects to attendservices contributes toward weakness and defeat.
3. A praying membership. God can fill a big heart as well as he can a little, contracted, shriveled one. Our Father in heaven is so willing to help us bear our responsibilitiesand share our burdens, if we will only give him an opportunity! I Pet. 5:7. Why wrestle alone with problems when youan share these with your Lord? Matt. 11:28-30.
4. A clean membership. Members ought to be verycareful, and never rub against wet paint! We cannot play in

the mud without getting some on us. Any fair-minded person who is willing to give a little time to thinking knows what kind of habits weaken his influence as a Christian. It is merely a matter of being fair with ourselves and God.Never frequent a place where you have to leave Jesus on theoutside! He might not wait for you to return.

1. A cordial membership. "Then they that feared theLord, spake often one of another; and the Lord hearkenedand heard it, and a book of remembrance was written before him for them that feared the Lord, and they thought uponhis name." Mai. 3:16. How beautiful is friendship! How people appreciate an encouraging word or smile! What exquisite contribution, riches unfathomable, can come from the least of us who will take the time and spend the effort to be friendly! How lonely and hungry hearts respond to a bit of this heavenly sunshine shed abroad by spirit-filled men and women! The clasp or ministry of a hand, the sympathy of a heart, the good will of a soul— how rich these, and what pillars they become in stabilizing a shaking andreeling world!
2. A missionary membership. After all, the big businessof the church is to save souls. She is the "pillar" (not pillow)"and ground of the truth." I Tim. 3:15. It is her business tosee that men and women hear the pure gospel It is her business to urge an obedience to this gospel. We must save others or miss heaven ourselves. We must rescue others or drown. We must season the hearts of others or lose our Saviour. Matt. 5:13. We must shine or become darkness forever! If the church of our Lord fails to point the lost to Christ, who will do it?
3. An obedient membership. Our work is to DO God's will.

RANDOM READINGS

(This clipping from the Gainesville Sun, January 25,I960, Gainesville, Florida shows a new way to increase theattendance and contribution. If any church is having troubleraising money, here is a new "method.")

BARGAIN AT CHURCH

SAN DIEGO, Calif. (AP)— At the small Blessed Sacrament Catholic church in the mountain community ofDescanso, offering envelopes bear this message:

"Visitors and guests using these envelopes, and whendonating $2.50 or more, will receive a dozen extra large fresh eggs, free, when presenting this envelope properlycertified to Adobe Hacienda Poultry Ranch, Alpine, Calif,Your certified envelopes will be waiting for you next time you visit us."

"Friendliness is an emotional state and not an intellectual achievement. Perhaps people can be taught whatfriendliness is and shown how to be friendly. Theymay understand the instruction completely, but that initself does not make them friendly. Something has totouch their hearts to give them a feeling of friendliness.Then it will become perfectly natural whether or notthere is ever any intellectual comprehension of what it all means.

— J. Edgar Hoover in Nuggets, April, 1958

METHOD OR ORGANIZATION — WHICH?

Question: (1) If there is no method revealed in the scriptures on how to care for the needy, why do some oppose church support of orphan homes and homes for the aged?

(2) Is this not making a law where God has made none? (3) Isn't this the mistake of the Anti-Bible class, Anti-individual communion cups, Anti-literature groups-? — CL.

Answer No. 1: This question implies that the issue to the present controversy Over orphan homes and homes for the aged is one of method. This is false! In view of all the preaching, writing, and debating that has been done on these matters— and that over a widely extended period of time— such misrepresentation on the part of anyone who proposes to speak with knowledge on the subject is inexcusable. Yet, persistent efforts are being made, by those who have had every opportunity under the sun to know better, to propagate the idea that all the trouble is being caused by some who insist upon one method exclusively. Is it any wonder that sincere brethren, like our querist, caught in the flood of this propaganda are made to wonder why otherwise great and good brethren should cause trouble over a matter so trivial, that is from their point of view?

The issue is one of organization. Two organizations are under consideration: the church with its overseers (elders), and the benevolent institution with its overseers (board of directors). Each must use methods in the accomplishment of its purpose. ' These organizations are not methods; they use methods! When the church, therefore, contributes to the benevolent institution it is not using a method but another organization. If the organization is used, is it not a reflection upon the all-sufficiency of God's institution? Can not God's overseers select a method that will be just as good as that selected by the overseers of the human institution? Indeed they can and should! The congregation, under its elders, can provide whatever is necessary in ministering to its needy. It can make this provision as well as any human organization. There is not one thing essential to such ministry that cannot be provided by the church under the oversight of its elders. If so, what? What can any board of directors provide that the elders of the congregation cannot provide?

The "Digressives" argued that the missionary society was only a method by which the gospel was preached. However, the board of directors of the missionary society had to do exactly the same thing that God's overseers had to do in executing the great commission, namely: select methods. Those acquainted with the digression of a century ago know that the great burden on the part of gospel preachers was that of showing our digressive brethren that their auxiliary organizations, societies, institutions, etc., were not methods. Those, like the church, had to select methods for executing the work under consideration.

Answer No. 2: If it were only a matter of method, yes. However,, we have shown that it is a matter of organization. We contend that the church should minister to its own needy without the use of other organizations. God made this law, not men. (Acts 2:44, 45; 4:32; Acts 6; Acts 11:27-30; I Cor. 16:1, 2; II Cor. 8, 9; Rom. 15:25 -28; I Tim. 5:16).

Answer No. 3: This question implies that those opposing church support of benevolent institutions occupy a position parallel to those opposing individual communion cups, literature, classes, etc. One of two conclusions necessarily follows: either those opposing church support of benevolent institutions occupy a position parallel to the "Antis," or those favoring church support of such institutions occupy a position parallel to the "Digressives." Which is it?

The "Antis" deny general authority for the things in question and insist upon specific authority. We have shown conclusively that they are wrong by citing the general authority. Hence, by contending for specific authority when God has given general authority, they are making laws where God made none. Such are as much transgressors of God's law as those who add to His will things for which we have neither specific nor general authority.

The "Digressives" affirm general authority for their institutions, societies, auxiliary organizations, etc. They say that such are only methods, and that the authority for such inheres in the command to do the work. We have shown conclusively that they are wrong by emphasizing the all-sufficiency of God's organization, the church; by showing that the organizations are not methods, but separate organizations, and by challenging them to produce either specific or general authority for organizations other than the church for executing the responsibilities of the church. There is NO authority for such!

If there were general authority for such organizations, we who oppose church support of benevolent institutions would be like the "Antis" in the position we occupy. However, since there is NO authority for such institutions, those who favor such are like the "Digressives" in the position they occupy. There is no other alternative, unless they produce either specific or general authority for such organizations. Let them find such authority and the controversy will be aver.

It 'pears to me that a lot of the trouble in the churchtoday could be avoided if brethren would learn to tend to their own knittin' and leave the other fellow alone. Guess they have never read Paul's advise in I Thessalonians 4:11, "That ye study to be quiet, and to do your own business, andto work with your own hands, as we have commanded you."Seems like in our day and time everybody is busy makingplans for everybody else. Just human nature for brethren everywhere to think that they have enough sense to maketheir own plans, especially since they have the same New Testament to go by as the other fellow. Another term formeddlin' is trouble and always has been. Peter tells theearly disciples to suffer as a Christian and not be a busybodyin other men's matters. Pretty good advise even in thetwentieth century.

Then, too, looks like most of the planners get mad when the other fellow does not want to let him run his business. This leads to all kinds of ugly names that ought never tobe named. Calling a brother an "anti" might mean that heis just "anti" having his business run by somebody else whodoes not have enough business of his own to keep himoccupied. Sorta seems to me that this tribe will increase and there are goin' to be thousands of brethren who will be"anti" to being told in every mail and in every paper whatto do and then told they are splittin' the church if they don't do it.

The Lord's people have too good a memory for that.They remember that the fellow who makes the issue andintroduces the thing is the one who is making trouble, notthe brother who wants to be left alone and serve the Lord as he believes is right. Yes, sir, there's too much meddlin'with the churches by too many fellows who do not haveenough to do. Just remember, meddlin' is another namefor trouble and the one who does the meddlin' is the one who is making the trouble.

WHAT IS THE CHURCH TO YOU?

What does the church mean to you? I know: it meanseverything! Most church members solemnly declare that thechurch is the most important thing in life to them, but theiractions tell an entirely different story. The best way to get the real truth is to compare their attitude toward the churchwith their attitude toward what we know they love. Compareit in this way: What does the "almighty dollar" mean toyou? What does your little child mean to you? What doesyour own life mean to you? These questions are answered by your actions in life toward these. One is ever interestedin finding ways to increase his income. That is because money is important to him. He also takes advantage ofevery opportunity to do for his children. That is because he loves his children in the highest sense. He constantlystrives to protect, preserve and provide for his own physicallife. That is because he loves his life. But this same fellow will neglect opportunities to promote the church; he doesnot try to increase his spiritual life in the church; he does not seek to preserve, protect and provide for his spiritualbeing. The obvious reason is that he does not love thechurch as he does these other things. Jesus taught us thatunless we love him more than all these things— even our own life— we can not be his disciples, which means we cannot be saved. (Matt. 10:37-39).

— Ed.

Fear is an emotion. Emotions come wholly from within,and have only the strength we allow them. As human beings,we enjoy the possession of an intellect, and it is the intellect, not the emotions, that must be the supreme guiding forces ofour lives if we are to know any measure of happiness here.

— John M. Wilson.

COMMENTS TO THE EDITORS

"We have received the first issue of Searching The Scriptures. We are very favorably impressed with this issue and know that nothing but good can result from the effortsbeing put forward." — C. H. Shelton

"Let me be one of the first to congratulate you andbrother Miller on the quality of your new paper. I have read your first issue and was especially pleased with thespirit that characterized your discussions of church problems.Also, brother Srygley's short article compliments the papermuch. I hope this will be a regular feature."— L. A. Mott.

"Just received the first issue of Searching The Scriptures.I am well pleased with the make-up of it; and the editorial is a fair and honest approach to what I believe to be aworthy purpose. The articles are to the point and scriptural."

— Oaks Gowen.

"We have just received your first issue of Searching TheScriptures and hasten our subscription for the first year. Wehave already read the first issue completely and with gratification, and are very pleased to see another paper of suchquality appear on the scene. We trust that it shall alwaysmaintain such character."— Arthur M. Ogden.

"I received the first issue of the new publication,Searching The Scriptures, and appreciate it very much. Iam in accord with your purpose and design and pray God'sblessings upon your effort. I shall look forward to the nextissue with great pleasure."— Warren Rainwater.

"We were pleased with the first issue."— Curtis E. Flatt.

"Glad to receive the Searching The Scriptures paper. Ifour brethren would do this and leave their opinion out,take the Bible for our only guide, I believe the trouble inthe church will be stopped, for which I pray daily."— R. C. Swindell.

"I enjoyed the first issue of the paper, and if it continues as it appears in the beginning, I feel-that it will domuch good. The first issue has helped the situation her?already."— Harold Howard.

'1 have the first issue of Searching The Scriptures. Ithas all the 'earmarks' of being a good paper— sound in teaching."— E. G. Creacy.

"The wife „ and I enjoyed our first copy and wereedified by it very much— C. L. McLean.

"Thank you for sending the first issue of Searching TheScriptures; it is an excellent paper, and we predict that itwill accomplish much good."— John Iverson.

"I received a copy of Searching The Scriptures and I like it very much . . ."— D. B. Whittle. "We are receiving Searching The Scriptures and think it is an excellent paper!"— Dr. R. R. Clifford, Jr.

PLEASING EVERYONE

Someone has said that there are three impossible thingsto man: get out of paying taxes, escape death and thejudgment, and please everyone. There is much more truthin this than appears on the surface. The last of the three is a fact not learned by many. Religiously speaking manyare trying to please everyone but God. You cannot do it

— even Christ could not do it— so try only to please Godand if others are pleased all is well, if not, all is still well.If you try to do everything people demand of you, you willbe a most miserable failure.

WHAT ABOUT BAPTISM, FAITH AND WORKS?

E. L. Flannery, Bedford, Ohio

1. Is Baptism essential to salvation?

Yes, for Jesus said, "He that believeth and is baptizedshall be saved" (Mark 16:15, 16). And Peter said, "Repentand be baptized everyone of you, in the name of JesusChrist, for the remission of your sins" (Acts 2:38).

2. How many baptisms are there?

Paul said, "There is one baptism" (Eph. 4:5). There is no such thing as "modes of baptism." One might as welltalk of "shades of white." White has no shades and baptismhas no modes. Baptism, being a noun, stands for one thing; and baptize, being a verb of motion, cannot denote severalactions. It cannot, then, be two in kind (Holy Spirit andwater) nor three in form (sprinkling, pouring, and immersion). Paul, knowing the how and what of baptism said, "We are buried (immersed) with him by baptism" (Col.2:12).

3. Why was not Abraham baptized?

The law under which Abraham lived, the patriarchal,did not command baptism into Christ. Abraham lived 430years before the giving of the law of Moses, the Hebrew law. Abraham offered animal blood sacrifice. He had a wife and a handmaid (secondary wife). Abraham neverkept the law of Moses, as he lived many centuries before itwas given. It would be as sensible to ask, "Why didn'tthe early Puritans that settled this country pay income tax to the United States government?" They did not because they were living under British rule until the Revolutionarywar. Abraham is a great example of faith.. He is noexample at all of a Christian, having been born 1996 B.C.

4. Will not faith save?

Certainly, but not faith alone. Faith manifests itselfby works (obedience). Of Abraham it is written, "Seestthou how faith wrought with his works, and by works wasfaith made perfect? And the scripture was fulfilled whichsaith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Yesee then how that by works a man is justified, and not byfaith only" (James 2:22-24). Abraham did all that Godtold him to do. That is how he proved his faith. We must do all God tells us to do to be saved. "He that believeth and is baptized shall be saved" said Jesus.

5. Is salvation by works?

Salvation is not by the works of the old law, the lawof Moses, but it is by works (obedience) on man's part, inobeying the law of the gospel of Christ. This is clearlytaught in Ephesians 2:8-10; James 1:25. Man cannot meritsalvation— he must be saved by grace. But he can manifesthis faith by doing what God asks of him. Believing is a"work" on the part of man: "This is the work of God, that ye believe on him whom he hath sent" (John 6:29). Ifsalvation is completely without WORKS on man's part, then man would have to be saved without faith, for it is a WORK. Repentance is a work, something man does. Baptism is awork, something man does. Yet, when a man does all thesethings— believes, repents and is baptized— he is saved not by his merits, but by the grace of God. God saves becausehe has accepted God's means of salvation, the blood ofChrist, the will of Christ.

GOING TO LAW WITH A BROTHER

Thomas O'Neal, Butler, Alabama

(Read: I Corinthians 6:1-8) Paul, in the first Corinthian letter, deals with the problems of Christ's congregation in Corinth. This scribe knowsof no congregation of God's people that has the number of problems that Corinth had. This does not mean thatno congregation today is free from some of Corinth's problems. Her Problems were: (1) "contentions among you,

(2) party strife or following preachers, (3) fornication (4) litigation against brethren in civil courts, (5) confusion over spiritual gifts, (6) profaning the Lord's Supper. Theseare a few; others could be listed.

Some of the saints in Corinth had matters against eachother. These matters were heralded into the heathen, civil courts for settlement. This brought reproach upon theCorinthian body of Christ. Paul's pen wrote, "I speak toyour shame. Is it so, that there is not a wise man amongyou? no, not one that shall be able to judge between hisbrethren?" Paul asked the Corinthian Christians if there was not among them a "wise man" who was capable ofjudging matters. Thus, the solution to her problem wasarbitration.

Paul said there was a fault among the saints. Thefault was, ". . . ye go to law one with another." Paul raisestwo questions, (1) "Why do ye not rather take wrong?",

(2) "Why do ye not rather suffer yourselves to be defrauded?" By not so doing, they did wrong and theirbrother was defrauded. It would have been better for them to suffer loss than to go before the unbelievers to be judged. This is in harmony with the teaching of Jesus Christ inMatt. 18:15-17.

SOME QUESTIONS

Since this article is designed to "search the Scriptures"on the question under discussion, I raise some question for the reader's consideration. What is your answer to each of the following questions in the light of the teaching of Paul?

(1) Can the wise man of verse 5 grant a divorce for fornication? (Matt. 19:9), (2) Is there any exceptions to Paul'steaching in I Cor. 6:7, e. g., going to law to obtain a divorce for fornication? (3) Is there a limit to which one should go?(Matt. 5:28-42). After one gets the coat and also thecloak, then wants your shirt, are you still obligated to giveit to him? (verse 40). ((4) Does a Christian have theright to appeal to the law for bodily protection as Paul did?(Acts 23), (5) Does a gospel preacher have the right to goto law (call law enforcement officers) with his brethren in order to permit him the privilege of preaching thegospel, when his '"false brethren" try to prohibit him from so doing? (6) Does this prohibit brother from going to lawwith a human corporation (institution) ? (7) Can one humancorporation go to law with another human organization, composed of both saints and sinners?

This article is by no means exhaustive; rather an effort to stimulate study on everyone's part of this neglected subject!

Page 9

CONVICTION OR CONVENIENCE

Ferrell Jenkins, St. Louis, Mo.

When Jeroboam introduced the corrupting, idolatrouscalf worship in Israel he took the first step toward thecomplete downfall of the Northern tribes. I Kings 12relates how he changed the object of worship from Godto two golden calves. He made Dan and Bethel theplaces of worship rather than Jerusalem. The priestno longer had to be of Levi, but could be from anytribe. The feast day was changed from the 7th monthand 15th day to the 8th month and 15th day.

All of this originated in the heart of man and wasin violation to the commands of the Lord. The Bible says "this thing became a sin." In order to fulfill his own selfish desire to remain king over Israel, Jeroboamconvinced the people that it was "TOO MUCH foryou to go up to Jerusalem." He arranged things sothat the people no longer had to serve God because oftheir conviction but simply out of convenience.

This innovation had a telling effect on the morals ofIsrael! All of Jeroboam's man-devised corruptionswere introduced about 935 B.C. By the year 722 B.C.,just 213 years later, the Lord punished Israel by allowing the Assyrians to carry them away into captivity.

Just to show the demoralizing effect of these humanconveniences, let us contrast Israel with Judah. Judah,made up of the tribes of Judah and Benjamin, did notbecome so corrupt, as to be carried away into captivity until 586 B.C., when the last group was taken toBabylon.

When man changes the plans and arrangements ofGod he is headed for apostasy. Let the sin ofJeroboam and Israel serve as a warning to us that we can not tamper with the Lord's Commands. Weshould not, simply out of convenience (or any otherreason), change the conditions of membership into the Lord's church. Man has no right to change the worship, organization, or work of the church of Christ to suithis own convenience. We must serve the Lord with conviction !

SPREADING THE KINGDOM

James P. Miller

The church of our Lord should grow. In the 13thChapter of Matthew Jesus taught a series of parableson the nature of the Kingdom of Heaven. In verses31 and 32, he told of the mustard seed and said, "when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodgein the branches thereof." The mustard seed grows fora time unobserved and when it becomes of considerable size it attracts attention. In verse 33, we have the complete parable of the leaven. The Master said, "TheKingdom of Heaven is like unto leaven, which a womantook, and hid in three measures of meal until the wholewas leavened." These two parables teach the same lesson — that the church should grow — but differ onlyin one way. The mustard seed in its growth was slowin starting, but the leaven begins to work instantly.Indeed, in the scriptures, many times leaven is used toshow the working of sin and evil. The great truth ofboth is that God's will demands the growth of theKingdom of His dear Son.

The problem of growth occupies the attention ofevery congregation in the land, and tightly so. Thechurch that does not grow is not only displeasing toGod, but will die. This problem is increasingly difficult in the great cities of the world where indifferenceand worldliness hold great power over the souls of men.Every congregation must find the answer to the problem within the framework of the "things that are written." Sound and scriptural means are not only needed,but are the only way that lasting and permanentgrowth can be achieved.

In seeking the answer to this problem, the Seminolechurch in Tampa in the years of 1953 and 1954 inserted a series of teaching articles in the Tampa Tribune. Local issues in the field of religious error were dealtwith, and for several months answers to the Catholics,Adventists, and others were printed. The cost washigh, but the results were gratifying. The church soonoutgrew the old building and erected one over twice the size of the old house. This teaching program in thepaper was resumed on Saturday, January 16.

The following article was placed on the religious page:

The results are interesting. Conditions were thesame on both the Lord's Day before and the Lord'sDay following the publication of the article. In asmuch as anyone could tell, all other factors such asweather, sickness, etc. were identical. Here are the figures:

Sunday Before Ad Sunday Following Ad

Bible School .__ 288 Bible School ___ 308 Morning Worship __ 338 Morning Worship _. 390Evening Worship ___198 Evening Worship ___ 233 Additions _. __ 0 Additions _. 4

Of course, no one knows or will ever know, howmuch such an article printed in a paper with 145,000circulation contributes to this increase. It is just oneof the ways to preach the message and fulfill the greatcommission and make the Kingdom like leaven.

"A GOOD MINISTER"

R. A. Ginn, Meridian, Mississippi

"If thou put the brethren in mind of these things,thou shalt be a good minister of Christ Jesus, nourished in the words of the faith, and of the good doctrinewhich thou hast followed until now." (I Timothy4:6).

Different people have different ideas about whatmakes a man a good minister. We may be far afield in our opinions as to his qualifications.

Some of our attitudes toward preachers reflect theliberalism and soft-pedaling of truth that have infectedmany brethren in late years. To them, a good minister is one who can boast literary and religious degreesimbibed from the stagnant pools of infidelity, who ispolished in social manner and whose sermonettes (abouttwenty minutes' worth) never contain material offensive to those in the "other denominations." But, thiskind of preacher is not a good minister! He is only aspineless, worthless pawn of those in the church whohave been fed with pabulum and applesauce so long thatthey are not able to endure the sound doctrine. (2 Timothy 4:3 4).

Other estimates of those who preach the word indicate the frightening trend among churches todaytoward a "social gospel." By this standard, a successful minister must by all means be "good with the youngpeople." He must be an efficient organizer and promoter of things that will "keep the members interested,"and will put the church before the eyes of the world.These men are unworthy to be called gospel preachersand would better divert their vim and vitality intosome other work. Both the churches and these preachers would be the better for it.

Still other views of ministers show that numerous sincere brethren have never learned what a preacher'swork really is. They cannot be expected to form avalid judgment of any preacher and his work until theydo. To some; a preacher is a professional visitor. Hemust knock doors — many of them each day. Othersregard a preacher as a "deep thinker" who must be ableto "dig deep" and "preach deep." Then, there arethose well-meaning folk who regard their preacher as a sort of expert in all sorts of family and human relations, always chomping at the bit to straighten outproblems he knows nothing about and that are none ofhis concern. Some of this work, of course, is inevitable and desirable for every servant in the public eye But,these things do not determine whether a man is a good or no-good minister.

It seems that God should know the true worth of a preacher. After all, our primary concern should be toplease Him with our service. "For am I seeking thefavor of men, or of God? if I were still pleasing men, I should not be a servant of Christ." (Galatians 1:10). Christ has told us plainly what constitutes the faithfulministry of his preacher. With that we must be content. If a preacher pleases God with his service, whoare we to object?

The inspired description of a "good minister" isfound at the beginning of this article. Read it again.Regardless of other standards that man may hold, inGod's judgment any preacher is a good one who: (1)Puts the brethren in mind of the "things of God" and

(2) Is motivated always by the words of the doctrineof Christ. That is all. No mention of name-calling or sermon length. The supreme test with God iswhether one knows the truth and is firm in teaching itto all men. If so, he is a good minister; if not, he is not worthy of the confidence of his brethren and shouldnot be used by them in work that is the Lord's.

It should be the supreme desire of every preacher to"fulfill his ministry" and to "do the work of anevangelist." Let us never get our wires crossed and oursights so much off-center that we lose all sense of whatministry really is. ."Preach the word; be urgent in season, out of season; reprove, rebuke, exhort, with alllongsuffering and teaching." (2 Timothy 4:2).

Matt. 28:18, ". . . all power . . ." Jesus had shown His power on earth, but here He affirms Hiscomplete authority. He anticipated His posi-tion at theright hand of God. We are not led to be-lieve by any Scripture that Jesus has delegated any of this authorityto any present earthly potentate or assembly of men.The Greek here for "power" is exousia which means "right to rule or govern." However, the power given to the apostles, (Acts 1:8), is from the Greek dunamis which refers to ability or power to per-form certainacts. This power was manifested in miracles.

It is seen, then, that the apostles were never given anypersonal power to rule or govern in spiritual matters.The power that was given to them was miracle working power and not legislative power.

SCRIPTURAL ELDERS AND DEACONS

By H. E. PHILLIPS

Eighteen chapters dealing in detail with the organization of the church, qualifications and duties of eldersand deacons, and duties of the church.

A book every elder, deacon, preacher and Christian should obtain and read carefully.

Page 11

. . . They rehearsed all that God had done with them . . ."— Acts 14:27

FROM HERE AND THERE

Paul Tidwell is the new preacher for the HabannaAvenue congregation in Tampa, Florida . . . The little churchat Bethune, S. C. has started a new meeting house. They are worthy of "help . . . Jimmy Yopp is leaving the BelmontHeights church in Tampa, Florida in April to take up workwith one of the churches in Kenneth, Missouri . . . Louis Garrett will do the preaching with the Hyde Park congregation in Tampa, Florida. Arlie Hoover, who formerly preached for this church, has moved to Slaton, Texas . . . J. O. Walter has moved to New Bern, N. C. and is now doing agood work in that needy field . . . Richard Weaver of the Westvue church in Murfreesboro, Tennessee works with the college students at Middle Tennessee State Teachers Collegeand is doing a good work . . . Charles Holt was the speakerin a gospel meeting at Park Boulevard church in Louisville,Kentucky the middle of February . . . Gordon Teffeteller after several years of labor in the Valdosta, Georgia area willmove to Durham, N. C. He plans to continue his studies at Duke University.

The church at Trilacoochee, Florida has acquired property at the intersection of Route 301 and 98 and will begin a building soon. They have the money for a beginning andwill build on faith as they go. Colin Williamson is thepreacher and the work has been moving forward . . . J. W. Evans will preach in a meeting with the North Miami congregation from March 28 through April 3. Bobby Thompson is the regular preacher there . . . Nat Cooper is now workingin Coleraine, North Ireland. The work is hard and the progress slow. His address is: Bree2emount, Coleraine, Co.,Londonderry, North Ireland . . . Ronald Mosby is preaching in Rantoul, Illinois. Four were baptized during Novemberand five in December.

N. B. Hardeman began a meeting in Fort Pierce onFebruary 21 .. . John I person of Bessemer, Alabama will preach in a gospel meeting at Holden Heights church inOrlando, March 9-20 . . . J. P. Miller preached in a goodmeeting at Disston Avenue in St. Petersburg, Florida . . .Harry Pickup of Tampa preached in the first meeting in thenew building in Clearwater, Florida.

Our sympathy goes to brother Harris Dark of Nashville, Tennessee and his family because of the passing of hisgrand-mother, Mrs. Tom Dark, recently.

JEFFERSON STREET IN TALLAHASSEE, FLORIDA

In the January issue of Searching The Scriptures an announcement appeared concerning a new congregation in the city of Tallahassee, Florida. Unintentionally the impressionwas left that the Gadsden Street church in Tallahassee was supporting this work. This is not the case. This church is, andhas been from the beginning, self-supporting, as the report by brother Robert F. Wagner indicates. Jefferson Streetbegan by members from Gadsden Street with their bestwishes and prayers. Robert Wagner, formerly one of theelders at Gadsden Street, is now preaching for this newcongregation.

Brother Wagner reports that in January, I960, the first

month of existence of Jefferson Street church, the average

contribution and attendance was:

Bible study....................................... 131

Sunday morning worship ................ 147

Sunday evening worship .............. 122

Weekly contributions ................ $232.00

During January there was one student from the University baptized into Christ. On January 31, 1960 the Sunday evening worship exceeded by one the number present at the morning worship. This is unusual.

Roy E. Cogdill of Nacogdoches, Texas will do the preaching in Bradenton, Florida beginning March 25 andcontinuing through April 3.

James, P. Miller of Tampa, Florida will be in a meeting at Palmetto, Florida February 29-March 5. Frank Andrews preaches for this congregation.

NEW CHURCH IN RUSKIN, FLORIDA

Another congregation of the Lord's Church began atRuskin, midway between Tampa and Palmetto — Bradenton, Florida, Wednesday evening, February 3 with C. W.Scott of Tampa the evangelist.

Brother and Sister Dee E. Livily recently built a residence at Ruskin with the express purpose of assisting inestablishing a church there. Brother Scott visited Ruskin to search a possible meeting place in school, etc., where acongregation might conduct services. Observing the RuskinTheatre was no longer used, he contacted one of the owners who directed him to the Livily's. They had also contactedhim about other property upon which a building might beerected. This resulted in their meeting each other and thepurpose and plan for the new church began. .

The Ruskin Theatre building will be used as a temporary meeting place for the new group with regular Lord'sday and mid-week services to be conducted.

Anyone knowing of members of the church living inthe Apolla Beach — Wimauma — Gibsonton — Sun City and Ruskin area should contact C. W. Scott, 201 Willowick Avenue, Tampa 10, Florida.

A RULE OF THUMB

To this writer, the Bible is practically personified. Godcommands his servants to do nothing that is neither logical,reasonable or practical. All have a purpose or purposes. As an example, in the placing of the major emphasis uponindividual responsibility in the fields of benevolence andevangelism, the Lord knew that in the carrying out of thesecommands, the individual grows spiritually. It is in servingthat we grow. It is indeed more blessed to give than toreceive.

— Ed Rhodes

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FLORIDA CHRISTIAN COLLEGE FOURTEENTH ANNUAL LECTURE PROGRAM

MARY LENA HUTCHINSON AUDITORIUM FCC CAMPUSDAY --------Temple Terrace, Tampa, Florida NIGHT ------THEME: "The More Sure Word" and "The Glorious Kingdom of God."