IMPORTANCE OF GOOD READING MATERIAL
H. E. Phillips
Good reading material is a great asset in developing theindividual, in preserving the home as it should be, and in thesalvation of the lost. The printed page is a mighty weaponboth for good and for evil. It is one of the most potent meansof communication between men of contemporary times aswell as with men and women of centuries past. What is written lives long after the writer has passed the ways of all men.This communication of minds and ideas by way of the printedpage is powerful because it can be read and reread by hundreds and thousands of people now and in future times.
We all need to read to develop life and purpose. Our goalschange from time to time. This may be good or it may bebad, depending upon the way we change and the motive for the change. Perhaps no force is so great in bringing about the change of views and life as the printed page. Reading isto the mind what feeding is to the body; it strengthens theunderstanding just as exercise strengthens the body. Unlesswe choose good reading matter and exercise our minds byreading, we will shrink up to nothing as time goes on. We and our children will read something. Whatever is at handwill be read, and if it is not the kind of mental food that will develop us, we and our children will suffer as the result ofreading that which will change us in the wrong direction. This is not to say that we should not read all facts concerning anysubject, but if we choose the trashy and evil reading matter that now floods the markets our minds and attitudes will descend to the level of this thinking.
The Scriptures direct us to read and study the word of Godas the basis of life. We obtain the faith that will save byreading the word (Rom. 10:17). It will make a man perfectunto every good work (II Tim. 3:16, 17; I John 2:15). Itwill purify the soul in obeying the truth (I Peter 1:22, 23). We are to read the word to understand it (Matt. 24:25).Paul told Timothy to "give heed to reading . . ." (I Tim. 4:13).There is no doubt but that men must read to know the truth of God. Those who read the Scriptures to know and obey the truth are considered noble by God (Acts 17:11).
All men do not read with the same purpose in mind.Some read just to kill time. This kind of reading never gets much past the moment their eyes scan the pages. Othersread to try to prove a position they already hold. This is notreading to learn, but to justify. This kind of reading neverenlightens the individual to new knowledge, and, consequently, his life and purpose will not be renewed when itneeds to be renewed. Others read just to accomplish a record for themselves. "Daily Bible Readers" often accomplish nothing more than just that— reading a few lines each day tobe able to say on Lord's day "I am a daily Bible reader."There is a wide difference between "reading" for the record and "reading" to understand.
Reading is an individual matter just as eating or exercisingthe body is an individual matter. In this present age it is thegrowing practice for a few to set themselves up as judges todetermine what the public should and should not read. This is a form of censorship that robs us of personal freedom. Suppose someone should elect himself to decide for you that youshould not read the Bible: only read what he says about theBible. Would you accept that? By what law or logic shouldone decide what you should or should not read in religious matters but not in all other matters? If one has the right tojudge for you what to read in religious matters, he has thesame right to censor all your reading material. Would youthink it healthy for you to read only what some man decides for you to read? Catholics govern their members in this way.Certain books are forbidden to be read by Catholics. As aChristian you insist that Catholics should be informed byreading all they can get on subjects pertaining to Catholicism and Christianity. But in turn are not you in the same boat asa Catholic if you let a man or group of men decide whatyou shall read and what is forbidden to you?
Among members of the church today there is an effort to classify men, books, papers and tracts, and stamp approvalor disapproval upon them. A very few men act as the judgesof what shall and what shall not be read by the majority ofthe church. Is it possible to know what truth is when all theevidence is not heard? Our system of justice requires that all the evidence for and against a person charged with any crimebe presented and examined before sentence is pronounced.What would happen if the judge decided against any evidence that was contrary to his own personal views? Suppose he forbade the jury to hear any evidence presented by thedefendant and allowed only the prosecution to present evidence? Could the jury decide the truth of the case upon this basis?
You owe it to yourself to read and study all the evidence in any matter to judge for yourself what truth is and whaterror is. I have read many books and works written byinfidels, atheists, agnostics, modernists, materialists, evolutionists, and radicals, and shall continue to read them. If they have any truth I want to know it. Of course, with theBible open before me, I am further established in the truth ofthat book by reading what the enemies of the Bible have tosay and then reading what the Bible has to say. This, I believe, is the only way to fully know the truth. A few seem to think Paul's statement to Titus regarding elders doing theirwork of stopping the mouths of those who subvert whole houses is to forbid any one to hear them or read their writings. This is not the case as the verses show. "Holding fast the faithful word as he hath been taught, that he may be ableby sound doctrine both to exhort and to convince the gainsayers" (Titus 1:9). Some were vain talkers and deceiverswhose mouths must be stopped. This was to be done by holding the truth and presenting the truth against error so as toconvince the gainsayers and stop the mouths of deceivers. This passage does not authorize elders or anyone else tocensor what another hears and reads. It authorizes the elders or preachers to use sound doctrine against the error to overthrow it.
SEARCHING THE SCRIPTURES is a monthly journal dedicatedto that very effort— "searching the scriptures" to be approvedof God. We pretend only to study the word of God with thereaders to ascertain the truth of God. Its pages are open to a free and frank study of all Bible questions in the earnest andhonest desire to know the truth and to obey it. Personal sarcasism and insults are not permitted simply because that is not in harmony with the spirit of Christ. We attack error with all the force of our ability wherever it may be found, but wewill have no part in the attempts to revile others simply because we do not agree with their position on the word ofGod.
We believe this paper will furnish good reading material for you and every member of your family. We are not presenting a creed for any man to subscribe to. We only wishto study with you the Scriptures which will make a manperfect to every good work. You deserve to study all youcan on scriptural matters in order to know the full truthtouching any subject. Do not let another decide for you what you shall or shall not read. Read all you can on anysubject. We are not suggesting that you drop any religiousreading material now coming to you; we only ask you to addSEARCHING THE SCRIPTURES to that which you are now takingand measure all you read by the word of God. If it is inharmony with the truth, accept it. If it is contrary to theword of God, reject it. You will be much better qualified tojudge what truth is by so doing. Will you not send your subscription price of $2.00 right now? Read SEARCHING THE SCRIPTURES for one year and see if it is not worth much morethan the $2.00 it will cost you. Do it now!
O'NEAL-FROST DEBATE
On the nights of July 10, 11, 13, 14 at the McArthur Heights church of Christ, near Jasper, Ala., Thomas G.O'Neal of the McArthur Heights church of Christ engagedMr. Jack Frost of the Church of God in a religious debate.This was a discussion carried on a high level, which wascontrary to some previous discussions conducted in this area.O'Neal is to Meet Frost again in the building of the churchwhere Frost preaches. The date for the second discussion hasbeen set for September 25, 26, 28, 29. The propositions for the two debates are: "The Scriptures teach that water baptism, to the penitentbeliever, is for (in order to obtain) the remission of sins." Affirm: Thomas G. O'Neal Deny: Jack Frost
"The Scriptures teach that the sinner is saved today without water baptism."
Affirm: Jack Frost
Deny: Thomas G. O'Neal
Beginning from the very first of the discussion the audiences increased every night, with a packed house for the finalevening.
We are nearing the end of the year. Most of the subscriptions on our mailing list expire with the December issue. Now is the time to renew that you may not miss a single issue ofSearching the Scriptures. Many of you have received thepaper during the past year because some friend gave yourname and paid for your subscription. We will not be able tocontinue your name on our mailing list unless your subscription is renewed. Please do not delay; send your subscriptionfor 1962 right now. Why not send the names of two of your friends and receive your own for $1.00. The price now is 3subscriptions for $5.00.
Many preachers argue and insist that they have notchanged on current issues in the church. I doubt not that some of these statements are true. It can be proved by reading what they have written in years past. On the other hand, some have completely reversed themselves, some for rightand some for wrong.
It is not a disgrace to change when one learns the truth.In fact, it is an act of honesty and sincerity. Paul changedwhen he learned he was fighting against God by opposing Christ. John Mark changed and became profitable to Paul. Demas changed for the worse and left the faith. The onlyquestion of importance is: Am I now walking by faith anddoing the will of God?
One of the weakest arguments one can put forward is toclaim he has always been of the same mind as he now is,consequently, he is right. Recently I read the statement froman elder which said in part: "I have always believed what Inow believe about the work of the church, and I am too old to change." Would you say this statement expresses yourattitude? Should we either change or refuse to change because of the number of years we have held the position orour age in life? If so, conviction is of no importance in making a change.
The greatest gain in the world is not material values which seem to be the main goal of people today. If one could obtain all the wealth in the world, what would he have? He would not have a substance that would make him reallyhappy; he would not be contented or satisfied. This kind ofwealth would soon be taken from him. Paul said, "For we brought nothing into this world, and it is certain we can carrynothing out" (I Tim. 6:7). The only good wealth can do is while we live. But what will we do after this life?
Jesus said, "For what is a man profited, if he shall gain the world and lost his own soul? or what shall a man givein exchange for his soul? (Matt. 16:26). This calls our attention to real values. Real gain is not of the things mengenerally seek after in this life; it is the salvation of the soul. Nothing is more important.
Paul struck the heart of the matter when he comparedearthly gain to real gain in Philippians 3. He spoke of hisstanding in life and then said, "But what things were gain tome, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledgeof Christ Jesus my Lord: for whom I have suffered the lossof all things, and do count them but dung, that I may win Christ" (Phil. 3:7, 8).
The greatest gain in life is to win Christ and save thesoul. This cannot be taken from one by death or any otherpower as long as we hold on to Christ. Let us lay aside thethings of little value and center our efforts on obtaining thereal things of life — the knowledge of Christ Jesus our Lord.
WITHDRAW YOURSELVES
E. L. Flannery, Lawrenceburg, Term.
"Now we command you, brethren, in the name of our LordJesus Christ, that ye withdraw yourselves from everybrother that walketh disorderly, and not after the tradition (teaching) which ye received from us (II Thes. 3:6).
On this passage of Scripture Albert Barnes comments:
This is the true notion of Christian discipline. It is not primarily that of cutting a man off, or denouncing him, or excommunicating him; it is that of withdrawing from him. We cease to have fellowship with him. We do not regardhim any longer as a Christian brother. We separate from him. We do not seek to affect him in any other respect; we do not injure his name or standing as a man, or hold him up to reprobation; we do not fol-low him with denunciation or a spirit of revenge; we simply cease torecognize him as a Christian brother, when he shows that he is no longer worthy to be re-garded as such. We donot deliver him over to the civil arm; we do not inflict any positive punishment upon him; we leave him unmolested in all his rights as a citizen, a man, a neighbor, a husband, a father, and simply say that he is no longer one of us as a Christian. Discipline, then, is awithdrawing of spiritual ties. Here, brethren, we need to be on guard. Let us not seek to "pun-ish" or to "molest" in any way one from whom withdrawal of spiritual relationship has been effected. Do not seek to hurt his name, his business, his standing as a citizen, or takerevengeful action in any manner. Simply cease to recognizehim as a Christian brother until he repents of his disorderlywalk.
It may become necessary to answer his erroneous reportsfor the protection of truth and" right; for the upholding of thecause of Christ. But in doing even this, let us not becomeguilty of bitterness, of malice, of a revengeful disposition,and seek him injury in any way. Admonish him; answer him;but retain a hope that he will repent and be restored to thefellowship of the saints.
Several years ago in my debate with Morris Butler Bookon instrumental music in the worship, Book made a majorargument on the word lovely. His line of reasoning was likethis: Paul said in Phil. 4:8 to think on things that werelovely and that in Eze. 38:32 we were to sing a lovely song. Since they sung the lovely song with the instrument in theOld Testament and since singing was lovely it was right to play in the worship today. This was about as feeble an effortas any man could make to prove the instrumental point.Lovely is an adjective and tells only the quality or attributeof the thing named when used with a noun. During myrecent meeting at Trenton, Florida my attention was calledto a brother who had found human institutions in the word good. His position is that in the Greek the term (agathos) includes collective action and thus justifies the church of theLord doing her work through a man made institution. Ithink that this brother has gone Morris Book one better. Bookwould have a better chance to find the instrument in the adjective lovely than he does in finding institutions in the adjective good. Good in the English or in the Greek doesnot tell anything save the character or quality of an act andhas to be coupled with a noun to tell what is done. Now heneeds to find the human institution as a noun either in the Greek or in the English and his problem will be solved.
PACKAGE DEAL FAITH
The following are quotations from a feature story by GeneBurnett, staff writer for the Tampa Times in Tampa, Floridapublished in that newspaper on August 12th of this year.They concern the Unitarian Church in Tampa and Dr.Thomas (Pat) Hardeman, its Pastor.
"In our church we have Christians, Jews, some agnostics and even a few atheists," Dr. Hardeman commented. Their only agreement on a creed is that they have none. Sunday school programs for children accenttolerance toward all other faiths, from Catholic to Buddhist.
I wonder if those who blamed Pat's tragic departure on Jim Cope and Florida Christian College have the heart now to restate their charges. They should have the courage to doso or apologize for them.
ELDERS CHRISTIAN EMPHASIS WEEK
The following paragraph from the pen of Oaks Gowen is worthy of space in this column. There can be no doubt that the colleges are ready to make an effort over the entire land to get into the budget of the churches.
ANOTHER DANGEROUS TREND APPEARS: The "college in the budget" of churches has been discussedfor many years. Only a few churches have in recent years supported "our colleges" out of their treasury, and butfew of the colleges have made direct appeals to churchesto do so. But now one of our southern colleges is making a direct appeal to elders of churches in the southland to get busy and urge all members of their charge to giveliberally to the college by establishing an annual
ELDERS CHRISTIAN EDUCATION EMPHASIS WEEK. No, this is not the "shades of sectarianism", it is the DARK SHADOWS of darker days ahead for thechurch of our Lord Let those who think "institutionalism" is a harmless and dead issue think again, especially when the institution is a "Christian College" seeking support from churches.— Oaks Gowen.
YOUTH REVIVAL
The following is taken from the Florida Times Union in the Saturday edition, September 2, 1961.
The San Jose church of Christ will be the scene of a youth revival Thursday and Friday, with services at
7:30 p.m.
Paul A. Harmon Jr., minister of the Warrington church of Christ in suburban Pensacola, will be the speaker.
Eddie G. Couch, minister of the San Jose church, said Harmon is an outstanding youth worker and ismuch in demand for youth revivals and similar ventures.
Prior to moving to the Warrington church, he wasminister at St. Augustine, where he organized the St.Augustine Youth Center and served as youth coordinator. Presently he serves as after-care supervisor for the Juvenile Court of Escambia County and is the first person inFlorida to serve in that capacity.
If it is right to have a "Youth Revival", and "similar ventures", the following questions are in order.
- If a youth revival, why not a youth church
- If a youth church, youth organization.
3. If youth organization, where can the place be foundfor the elders, deacons, old men and older women of I Tim. 3, Titus 1 and 2? I MARVEL.
THE SUFFICIENCY OF THE LOCAL CHURCH
R. A. Ginn, Trussville, Ala.
The serious problems that confront the church in our timeseems to hinge upon difference in thought about the sufficiency of the local church in its work. Some are persuaded that the local congregation may employ other organizationsthrough which to do a portion of its work: e.g.: preachingthe gospel over a national radio program through the oversight of another congregation or caring for the indigentthrough an institutional home to which many churches contribute toward a common work. Others are convinced that the local church is all-sufficient to accomplish whatever work God has charged it to do, and that other organizations areneither needed nor allowed in the discharge of this responsibility. These problems must be resolved by churches andindividuals. It is possible — and imperative — that we maintain outward unity while these problems are studied andresolved, but true unity is impossible so long as our thinking is divergent. "Can two walk together, except they beagreed?" (Amos 3:3).
Two things are absolutely essential to any agreement among us on current issues:
I. An understanding of the true nature of these issues. Many suppose their brethren hold convictions and take positions in this controversy that they do not:
The issue is not whether the church is obligated to preach to the world — it is. The issue is not whether the church must care for widows and the indigent — it must. No one questions the right of a church to use the radio, even nationally — it can. It is not whether the homes caring for indigent can exist—
they can.
None deny the responsibility of churches cooperating in doing God's work.
The issue does not involve methods by which local churches do their work — we could never come to a satisfactory agreement about ways and means.
Here is the present issue before us: Can one church scripturally accomplish a portion of its evangelistic work throughthe oversight of another congregation? Can churches do a common work of benevolence through human organizationssupported by the contributions from the treasuries of manycongregations? These diagrams show present practices thatare opposed by many faithful brethren:
II. The use of the proper standard to determine these issues on a scriptural basis. Some brethren have resolvedthem on unsound bases:
Some feel that much "good work" is done by these institutions for the churches — but this would permit thechurch to contribute on the same basis to any organizationdoing a "good work", such as the Red Cross, etc.
Others have personal connections with the institutions thatthey seek to defend by defending the institutions — but, "let God be found true and every man a liar" (Romans 3:4).
Many assume that the institutions are being conductedscripturally because they have become traditional in manyplaces — but tradition is never a sure standard of determining the truth. "But in vain they do worship me, teachingas their doctrines the precepts of men" (Matthew 15:9).
Many accept the institutions among us because those theyconsider as good men and strong preachers have approvedof them through the years — but Alexander Campbell finallyaccepted the missionary society way of preaching, and we must not allow admiration for him to blind us to the error he embraced. Paul said, "Be ye imitators of me, even as Ialso am of Christ" (I Corinthians 11:1).
Numerous brethren believe that until recently everyoneaccepted homes, etc., as scriptural. They wish to place theirconfidence in those they think have never changed their position on those matters. This is a faulty concept of thesituation. Many who now favor these practices now underquestion were at one time their greatest opponents. Of course, this proves nothing on the truth of the matter, regardless of who has changed in whatever direction.
B. C. Goodpasture, editor of "The Gospel Advocate", reprinted an article by Foy E. Wallace, Jr., in 1939 in hispaper. This article dealt with the very matters that nowtrouble the church. I read, in part, "The disciples in Antiochcooperated with the churches in Judea through the eldersin relieving an emergency in Judea. For one church to helpanother bear its own burdens, therefore, has Scriptural precedent. But for one church to solicit funds from other churches for general distribution in other fields or places, thus becoming a treasury of other churches, is quite a different matter.Such procedure makes a sort of society out of the eldersof the local church, and for such there is no scriptural precedent or example." At the close of this article by BrotherWallace, Brother Goodpasture added this comment: "The foregoing articles reflect our present sentiments on thematters in question."
Guy N. Woods, present champion of these institutionsthrough which churches may do their work of benevolence,has made these observations in the past:
"The ship of Zion has floundered more than once on thesandbar of institutionalism. The tendency to organize ischaracteristic of the age. On the theory that the end justifiesthe means, brethren have not scrupled to form organizationsin the church to do the work the church itself was designed to do. All such organizations usurp the work of the churchand are unnecessary and sinful." (Abilene Christian CollegeLectures, 1939, pp. 53, 54).
"This writer has ever been unable to appreciate the logicof those who affect to see grave danger in MissionarySocieties, but scruple not to form similar organizations for the purpose of caring for orphans and teaching young mento be gospel preachers. Of course it is right for the churchto care for the 'fatherless and widows in their affliction' but this work should be done by and through the church, withelders having the oversight thereof, and not through boards and conclaves unknown to the New Testament." (Ibid.) (Emphasis mine— RG)
The word of God is the sole measurement by which thesethings are to be settled. It is a perfect pattern for the church in all its work. "Every scripture inspired of God is also profitable for teaching . . . that the man of God may be complete, furnished completely unto every good work" (2Timothy 3:16, 17). Unless we have instruction in the Biblefor an activity through direct precept, approved example or necessary inference, we have no authority for that activity! If such authority exists it is either general or specific inits nature. General authority for a thing allows us to decide the details of how it is to be done, but specific authority allows for no choice in its execution.
The duty of the local church in preaching the gospel elsewhere is taught by means of specific examples of churchessupporting Paul as he preached in other fields. Read 2Corinthians 11:8, 9; Philippians 1:5; 4:15, 16; 2:25 verycarefully for this teaching. In each case, this uniform pattern appears:
- A church or churches sent directly to the preacherby their own messenger (s).
- No church received funds from other churches to disburse to preachers elsewhere.
- The local church was the sole organization involved in this evangelism — excluding the use of societies, whetherin the form of general organs or of another congregation.
The duty of the local church in benevolence is also taughtby specific examples. See Acts 2:44, 45; 4:34, 35; 6.1-3; 11:28-30; 1 Corinthians 16:1-3; 2 Corinthians 8:13,14. Notice these things from these passages:
- One church is authorized to help many churches meet their needs, vice-versa.
- Each church is authorized to care for its own needythrough the oversight of its own elders.
- The uniform purpose of each gift from one church to another was to relieve a need in the second church.
You will also see from a careful study of these passages that these things are without authority in God's teachingconcerning the benevolent and preaching work of the church:
- One church sending money to another church just to help in a common "good work".
- A program of general benevolence done through one church for many churches.
- A human institution set up through which manychurches can do a common work of caring for orphans orwidows.
The local church is sufficient in benevolence as well as in evangelism!
The sufficiency of the local church in doing its own work is violated in evangelism when one church oversees a program of work in behalf of many churches — such as the national radio program, "Herald of Truth", supported bymany churches and overseen by the elders of the South 5thand Highland church in Abilene, Texas.
The sufficiency of the local church in overseeing its own work in benevolence is likewise violated when manychurches contribute from their treasuries to the maintenance of homes and institutions which in turn oversee certain work of caring for the needy for the churches — such as homes caring for the needs of orphans and old folks.
To ignore the sufficiency of the local church in overseeingits own work in both these fields of labor results in the following conditions among the churches:
- Abandonment of the only possible way to unity among us. All will agree on this work being done directly by thelocal congregation, but many oppose the other procedures.The peace of the church should warrant that the questionable practices be stopped.
- The churches neglect their own development by confining their efforts to check-writing, and allowing others to have direct contact with the work being done.
- The beginning of a departure from the truth that canhave no end. If the church can do some of its work throughother organization, it can do all of it in this manner.
There is as much reason for churches to build and maintain hospitals and hotels for the sick and shelterless as thereis to establish homes to do a permanent work of generalbenevolence among orphans and the aged. "General benevolence" is care that is not the particular responsibility of any local church, or that is provided by churches assisting needychurches to do their work through a human institution ratherthan through those local churches directly.
Much has been said about church "Cooperation" in thepresent controversy. There are two definitions of this term:"joint effort" and "concurrent effort." The cooperation thatwas always practiced by NT churches was concurrent — all churches involved working independently but toward a common goal. It was never joint — churches working togetherthrough some central arrangement or organization. Churchesare as surely cooperating when each maintains direct control of its own work, but assist one another in cases of need, as when they form organizations through which all mayoperate as one. Furthermore, in this way (concurrent effort)they practice the only cooperation known in Bible days.
The success of this form of cooperation among thechurches is apparent when we consider that NT churches,working independently and assisting one another whennecessary, not only provided for the needs of the indigent,but also preached the gospel to the whole world in a singlegeneration (Colossians 1:23)! This procedure is both scriptural and practical — any other is unsafe.
QUESTION:
Dear brother Patton:
I want you to write an article on worshipping God
acceptably. Can we worship God other than on Lord's
day? Can we worship God and not go through with the
five items of worship? Our preacher said from the pulpit
that there is no command in the New Testament to
worship God. He and some others teach that we cannot
worship God without going through with the five items,
that when we meet Sunday night and Wednesday night
we meet to teach and not to worship.
Please write an article and have it put in SEARCHING
THE SCRIPTURES. Maybe others can derive some infor
mation.— M.L.J.
ANSWER: In order to appreciate fully what is said inanswer to the above letter some consideration should be given to the true meaning of worship.
The key verse on acceptable worship is John 4:24: "Godis a Spirit: and they that worship him must worship him inspirit and in truth" The word "worship" is used in differentsenses in the Scriptures, but its use here is defined by Thayer: "to kiss the hand to (towards) one, in token of reverence: . . . hence among the Orientals, esp. the Persians, to fall upon theknees and touch the ground with the forehead as an expression of profound reverence, (to make a 'salam') . . . hence in the NT. by kneeling or prostration to do homage (to one) or make obeisance, whether in order to express respect or tomake supplication".
From the above definition it is obvious that "worship" isboth internal and external. Internally, it involves an attitude of heart, namely, reverence toward the object worshiped.Externally, it involves "an expression", "token", or some actof homage by which the respect in the heart is made manifest. This is further corroborated by the fact that acceptable worship must be "in spirit" and "in truth". To worship "inspirit" involves the right attitude of heart. To worship "intruth" involves an outward expression of that attitude as directed by the word. "Sanctify them through thy truth: thyword is truth" (John 17:17). It does not involve the types of the old economy but the realities of which the formerwere shadows One cannot offer as acceptable worship todaywhat was used under Moses— it must be that authorized byChrist, hence, "in truth". Acceptable worship, therefore, involves the right object (God), the right attitude of heart (in spirit), and an outward expression of that attitude accordingto "truth". The ever increasing popular idea that "worship is not an act, but an emotion" is false, according to John 4:24.
Worship is authorized in the New Testament not by directcommand but by necessary inference and approved example.The New Testament does not authorize any particular orderto follow in worship whether for the individual or the church,i.e., the New Testament does not tell which act of worshipshall be first, second, or last. Furthermore, it does not specifya certain number of acts of worship for any given time. Suchis determined for the church by the wisdom of those who are the spiritual overseers of the flock. No act of worship should be limited to any particular time, unless there is specific revelation on point of time, e.g., the Lord's supper (Acts 20:7).The nature of divine revelation on the matter under consideration determines whether or not it is generic or specific, and, therefore, whether or not we have any choice in the matter.
In the light of the foregoing it is evident that what wasdone in Acts 16:25; 20:36; 21:5 meets all the divine requirements of acceptable worship. If so, here is proof that worship can be offered on some day other than the Lord's day andthat "going through with the five items of worship" is notnecessary in order for worship to be acceptable.
While other related questions may grow out of this study, I believe I have answered those in the above letter. Further questions and study will be welcome.
WHO IS A PASTOR?
L. A. Mott, Jr., Las Vegas, Nevada
The word pastor occurs only one time in our English NewTestaments. As Paul discusses the offices bestowed as giftsupon various men, he lists pastors: "And he gave some to beapostles; and some, prophets; and some, evangelists; and some, pastors and teachers" (Eph. 4:11).
It is the aim of this article to identify these men called pastors. The word is, of course, a designation of an office, for it is classed with other offices of the church, i.e. apostle,prophet, etc. Most sectarian people have identified the pastorwith the preacher. But this is an unscriptural application ofthe word as will appear in what follows.
Poimen, the Greek noun rendered "pastor" in Eph. 4:11,occurs 17other times in the King James New Testament, andin all of these instances is rendered "shepherd". Thayer saysthe word means a herdsman, esp. a shepherd (Creek-English Lexicon of the New Testament, p. 527).
Then we also have the verb poimaino which means to feed, to tend a flock, keep sheep (Ibid.), or as J. W. McGarvey correctly put it, "to act as a shepherd" (Lard's Quarterly, Vol II,
p. 313). Thus, when we find who in the New Testament is told to act as a shepherd, or to shepherd the flock, or to dothe work designated by the verb poimaino, we shall have identified the pastor.
In John 21:16 Peter, an apostle, is told to shepherd(poimaino) the sheep. But the apostles are not the pastors of Eph. 4:11, for in that verse they are distinguished from them.
Two other passages will help us to reach our conclusion on this matter. From the island of Miletus Paul called to him the ciders of the church at Ephesus (Acts 20:17). When theyarrived, Paul addressed them as bishops (episkopos), or overseers, and commanded them to shepherd (poimaino) the church of God (v. 28). This passage proves that the terms"elder", "bishop", and "pastor" are different designations ofthe same office.
Then in I Pet. 5 the elders (v 1) are exhorted to shepherd(poimaino) the flock of God (v. 2). With the exception of theapostles (who are not the "pastors" of Eph 4:11 as we haveseen), no others except the elders are assigned the duty ofbeing, and acting as, shepherds to the flock (church). Thus, the word "pastor" is simply another designation of those menwho have met the qualifications listed in I Tim. 3 and Titus1 and have been appointed as elders or bishops over the localchurch. It is not scriptural to apply the term to just anypreacher irrespective of whether he possesses these qualifications. Let us always hold the pattern of sound words (II Tim. 1:13) and speak as the oracles of God I Pet. 4:11).
CHRIST'S SERMON AT BETHESDA
Wilbur Hunt, Palmetto, Fla.
In the first sixteen verses of John 5, we have related the healing of a man by Christ at a pool called Bethesda on theSabbath Day. Because of this act, Christ was persecuted. Theremainder of the chapter is Christ's defense and sermon regarding His Sonship, authority, and works as well as othermatters. Let us consider His sermon to see its lessons for us today.
First of all, Christ pointed out the fact that He healed theman by the power of God dwelling in Him; and that "the Son can do nothing of Himself, but what He seeth the Father do". Thus God revealed to Christ what He can do and enabled Christ to have the same power, with the promise ofdoing greater things than just healing a sick person of hisphysical malady. The raising of the dead is especially mentioned. In verses 25-29, we have: (1) the spiritual resurrection of the soul of a person when he hears and obeys theword of Life or the Gospel of Christ, that is, those spirituallydead in sin; and (2) the coming physical resurrection of both good and evil people, followed by the Judgment and theresulting salvation or condemnation as the case may be foreach of us. God is given the credit of being the Source and Giver of Life, and gave to Christ the same power. Althoughraising the physical dead is a greater thing than healing aperson, the raising of a spiritually dead person is more significant because of the renewal of the eternal soul of a person that takes place as a result, and because, being eternal,it will either live forever in Heaven or Hell. Thus this places upon all of us the responsibility of preparing properly oursouls via obedience to God so as to go to Heaven and escapeHell.
Second, God gave to Christ all power and authority, anddemands that Christ be honored in the same way that HeHimself is honored. The person who rejects Christ the Spokesman of God has also rejected God, but the person who hearsChrist and believes in God has the promise of eternal salvation and life and of passing from condemnation to salvation.This is another way of saying that only through Christ canone come to God and be saved, not by rejecting Christ asThe Way in preference for another way. Thus it does makea difference which way one follows, and only one, namely,Christ the Way, is the true Way.
Third, Christ was subjected to the will of God, and wasobligated to, not do His own will, but do everything andjudge everything in harmony with the laws of God. Thisshows the humility and obedience of Christ to God. Truehumility is the sacrifice of one's egotism and selfish desires and ways in preference to someone else's ways, and desires,and conforming one's will via teaching and obedience to thewill of the other person and working with the other personin the accomplishment of the other person's purposes andplans. This Christ did. Christ was not seeking the praise ofman, but the praise of God, and spoke for God rather thanfor Himself.
Fourth, Christ mentioned three things that bore witnessof Him and His Divinity. They were: (1) the testimony ofJohn the Baptist; (2) God; and (3) the Old Testament Scriptures, especially the prophecies and the words of Moses regarding Christ and His Kingdom. The aim of it all was thesalvation of the people via Christ the Life, as well as now.However, because of the claims of Christ, the people refused to come to and believe in Christ and to seek the praise of God and to love God. They did not believe Moses' writingsregarding Christ, and refused to see Christ as the fulfillmentof what the Scriptures prophesied concerning Christ. They did not see Christ as the Source of Eternal Life, althoughthey believed that they could find Eternal Life in theScriptures.
What lessons can we learn today? There is, first of all,dependence upon God for one's spiritual strength and ofbeing humble and teachable in the sight of God. Anotherlesson is the importance of doing the will of God rather thanthe one's own will. A third lesson is the danger and sin ofseeking the praise of man rather than of God. Finally, onlyin Christ is there Eternal Life and the Way one must follow in order to come to God rather than just in any old way andthinking that one way is as good as another way.
NO PLACE LIKE HOME
E. L. Flannery
So Russia have invented a new, more perfect plan for child care (International, July 10)! From birth every child will bereared in an institution. That used to be the American too— we believed that 1,000 orphans in a red-brick asylum led the perfect life. They wore uniforms, ate the same food,marched from one activity to the next, and said their prayers by the bell. My father, Dr. Hastings Hart, later a director ofthe Russell Sage Foundation, pioneered the daring idea thateven a very modest foster home is a better place to rear goodcitizens, and a far happier place. Since then millions of children have amply proven that a home is better than an institution.
Laurance Hart, Newsweek
Metuchen, N.J. July 31, 1961
NOTE: Nine-tenth's of all children under the care of the state of Tennessee are cared for in family type homes. Theone-tenth cared for in the institutions (they are not "homes" in the true sense) are those needing institutional type carebecause of physical or emotional problems. Every state inthe Union is following this course. Most all denominational churches have accepted the wisdom of this policy. It is bestfor the child and his full development. I challenge any oneto produce one trained social worker who encourages puttingchildren in institutions for rearing rather than in the privatehome. To say an institution is a better place to rear a child than in the home is to indict the wisdom of God in His provision for child care; to go cross-grain to the judgment ofthose trained in this very field; and to reveal a gross ignorance of child psychology. There is a place for regimentation but not in caring for children.
GOSPEL MEETING
The 12th Street church of Christ in Bowling Green,Kentucky announces a gospel meeting beginning October 15 to continue through 22. H. E. Phillips ofTampa, Florida will be the speaker. There will be amorning service at 10 during the week and the evening service will be at 7:30. Sunday the Bible studywill be at 9:15 worship at 10:15 a.m. and 6:45 a.m.The building is located at 213 E. Twelfth Street, Bowling Green, Kentucky. B. G. Hope is the preacher.
(The following article is found in the issue of June 13, 1929 of the Gospel Advocate, page 557.
II
"IS THIS SCRIPTURAL"
by H. M. Phillips
I fear that the question, "Is this Scriptural?" does not enter the minds of all who claim to be Christians only, and to be guided by the Word, as seriously as it should. It often appears that the deed is done or planned and then an effort is made to prove it Scriptural. Some have said the church is the only institution through which a child of God can work Scripturally, using Eph. 3:21 to support the idea. It is claimed, also, that any religious organization smaller than the local church is too small, and any one larger than the local church is too large, to be Scriptural. If that is correct, we certainly ought to carefully consider some work that is being done, as to whether it is as God wants or not. A good work could be done, not in the right way, and God be displeased. A missionary society might do a good work, and a work of the church, and souls be saved, and yet neither the church nor God would get the glory. So we should be careful to see that what we do is done in God's way.
Is it Scriptural to have a society other than the church, or a society in or of the church, through which to preach the word? Would it be Scriptural for a congregation to form a missionary society of or in itself and send men out, calling for other congregations to work through it to spread the gospel? Would it be right to call it "the missionary society of the church of Christ?" It might be organized on the field where the work is to be done. Many souls might be saved and congregations established, and done in a businesslike way. It could be kept under the direction of the elders and not assume authority, and yet stir interest in mission work. Is it wrong just because it is organized in a businesslike way?
Suppose four men should say, "We will organize to domission work." One would be the treasurer and secretary,another would be the preacher, another would be the song leader, and the other would look after the tent. Interest would grow, and churches that wanted to help would send money,and such growth could come that an office or permanentplace might be needed. When would it cease to be Scriptural? Would it be all right till it got an office? Why wouldthat make it wrong? Would it be wrong to give it a name?Would it be Scriptural to fasten it on the church and make calls through the papers and by personal visits to congregations for it? Should we call it a part of the church and feel obligated to it? When would it cease to be Scriptural, or wouldit be Scriptural to even start? Is a thing wrong just becauseit might lead on too far? Well, suppose it did not go too far,would it be wrong? Paul had a company with him in hismissionary work, and churches sent to him. Surely he sharedwith all who needed. Yet we read of no organization. Howdid they get along without it? Must we follow their example,or can we act differently and be Scriptural? We have progressed in travel and methods. Can we also progress in practice and principle? Where did all these organizations start,anyway? Did we borrow them from the Bible or from the denominations?
Would it be a good idea for the church to organize a hospital? We might reach many by such. Why not have a realchurch of Christ university? We could surely get muchteaching done. Why not have a church of Christ health resort?In fact, if we can have one organization other than the localcongregation, why cannot we have any other that will dogood? Is the number limited to Bible schools, orphan homes,old ladies' homes, and clinics? Why not have a missionarysociety and send calls out for money to keep up the goodwork? There is a sad need of preaching in mission places. It is a God-given work. Will it be better done by organization? If so, why is it wrong to have a missionary society and right to have the other organizations? If it is Scriptural for oneorganization to be placed under the elders of a congregation to do a work of the church, why would it not be rightto place any other organization under the elders of a congregation to do a work of the church? If we organize to do workand then disband the organization, and that makes it Scriptural to so do, why not organize a missionary society to hold a meeting at a place and then disband it when it is over, andorganize again for another meeting? Is it Scriptural if youdisband every time and do not make it permanent?
Brethren, I fear that the church is liable to get top-heavy with organizations. God surely gave a plan which, if followed, would be pleasing to him. The church ought not tobe burdened with the things which we have in some places.If some brethren want to teach the Bible, let them do it; but do not fasten your Bible school on the church and try tomake the church feel duty bound to support it as a part ofthe church or as a child of the church. If some want to build an orphan's home, old ladies' home, or a clinic, let them doso; but do not bind it on the church as a part of the church or as a child of the church. If the church desires to help youout in the work, do not try to impress the idea that such is thechurch. So far as I know, the church, as such, has no organization but the local congregation. If I am not right, then I should like to be corrected. I fear the church in its purityand simplicity is being largely forgotten and some other organizations are demanding attention and talk. I feel sure thatGod wants all the work done that is being done to care for the helpless, teach the ignorant, and spread the gospel, yetI believe the church is the only organization that should andcan do it. If not, then our God made a failure in giving hisplan to man. Let us give glory to the Lord in his church,uphold it, speak of it, and not exalt the side issues of man'sorganizations. Study and decide.
(Editor's Note: Did somebody say, "These Anti hobby-riders were not heard of until about ten years ago"? Theprinciple and spirit of determining the scripturalness of theLord's work has always been the same.)
DOES THIS CHURCH HAVE A RIGHT TO EXIST?
by J. Frank Ingram
In searching the scriptures, Paul speaks in Eph. 5:25-27, that Christ cleansed the church that he might present tohimself a glorious church without spot or wrinkle and that it should be holy and without blemish. Christ gave himselffor this purpose and the only church which has a right toexist is the one he built which the above characterizes (Mt.16:18; Acts 20:28). The church has been called out, sanctified, for the Lord's use and we are to submit to that work assigned by him. The congregation, of which you are a member, does it have a right to exist? It does, only if it is following the pattern of things as set forth in the New Testament hence offering a better way of life to the people of thisworld
- DOES THIS CHURCH, OF WHICH YOU ARE A MEMBER, OFFER UNDENOMINATIONAL CHRISTIANITY TO THE SECTARIAN? Picture a member of a sectarian church, tired of division, formalism, social activities and entertainment which exists in denominations. He wants a better way of life and the church is supposed to offer suchto him. BUT, what does he find in the church (?) today?Divisions, Sectarian ideas (members following preachers or a group rather than Christ and His word, members callingthe preacher, pastor, etc., using expressions such as our church, joining the church, going to church, sacraments, church of Christ preacher.; entertainment of all sorts, ball teams, youth centers, camps, massive dinning halls, recreational halls, youth revivals, and the like. Does this churchhave a right to exist as a New Testament church? No. Doesit offer Christianity to the Sectarian? No.
- DOES THE CHURCH OF WHICH I AM A MEMBER OFFER HIGHER MORAL STANDARDS TO THE MAN OF THIS WORLD? Here is a sinner tired of drinking,so he enters a New Testament church (?) and what does he find? Drinking upheld (no action taken) and practicedon the part of some. Here he finds no better way of life. Does that church have a right to exist? A sinner, tired of gambling, finds gambling used as a means of supporting the work of thechurch. Of course, he finds no better way of life or nothinguplifting in this. Here is a sinner who is tired of a wicked life of adultery, fornication etc. He enters a certain churchBUT, is disappointed, Why? He finds such sins not only uncondemned but tolerated and condoned. Such a church has no right to exist as a New Testament church. The modern dance and movies have caused many of our young peopleto fall and yet New Testament churches (?) uphold and encourage both. Do they have a right to exist? Take a sinnerwho is aware that the condition of the world is getting worseas far as immorality and indecency is concerned. He takes refuge in the church BUT, he finds, the same condition hewishes to leave. It is a well known fact that many membersof the church, men and women alike, dress immodestly inspite of teaching found in the New Testament against such.
- DOES THE CHURCH OF WHICH I AM A MEMBER OFFER A BETTER WAY OF LIFE IN THE FAMILY RELATIONSHIPS? A husband and wife are having difficulties and they decide to meet with such congregation BUT,what do they find? Divorce for any and every cause upheld and encouraged. They find many members living in an adulterous relation which is not being condemned. Parents with unruly children seek a better way of life to enable them to better train their children What do they find? Parents, who
turn their children over to others to rear rather than assuming that God given responsibility (Prov. 22:6; Eph. 6:4). Theyfind no teaching or example to follow as to responsibility ofparents, hence they do not find a better way of life.
4. DOES THIS CHURCH OF WHICH I AM A MEMBER OFFER ANYTHING BETTER FOR THE MENTALLY FRUSTRATED? The doctor recommends to such a one, an active interest in church work. He enters a New Testament church (?) seeking a peace of mind BUT, findsquarreling, fussing, hatred, jealousy, and frustration. Hence he finds nothing better than he formerly had. Does such achurch have a right to exist? No.
Since the church is made up of human beings, we areresponsible for what the church is like. What do we haveto offer to the world when we become like her? Nothing! In the light of the scriptures, do we have a right to exist asthe church of the New Testament, or something else? May God grant us all the wisdom to act accordingly, that we mayexist in a way pleasing to God, distinct from all others, offering the world an opportunity to live and die in His churchand go to heaven after awhile.
". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27
JAMES W. SASSER is now preaching for the church inChiefland, Fla. Sasser came to Florida from Alabama. . . .
E. L. JANNEY is the new preacher for the Northside congregation in Trenton, Florida while MARSTON MITCHELLpreaches for the downtown congregation. This church is theoldest congregation in that part of the country and wasknown in years past as Joppa. Some of the greatest preachersof the past generation have preached in meetings there. LEE ROBERTS worked for the Trenton church without pay forseveral years while they were paying for their building and still lives and preaches when needed in that section. . . .CHARLES LINDSEY is working with the brethren at CrossCity, Florida and the work is growing. . . . TOMMYNELSON has preached for the Newberry, Florida congregation for several years and has done a good work. . . .TALMADGE POLK is with the church at Central in Suwannee County. . . . BOB LINDSEY preached in a meeting withthe church in Cross City in August. . . . ALVIS LINDSEYpreaches for the congregation at Midway. . . . EDGAR SRYGLEY speaks for the Cherry Sink church each Sunday. . . . The congregation that has been meeting at 1807Chandler Rd. in Decatur, Ga., will soon be moving to newquarters. W. C. Hinton, Jr. is the preacher. . . . THINK is thename of a new paper published by FERRELL JENKINS,IRVIN HIMMEL, GROVER STEVENS and ARVID Mc-GUIRE. Christians outside the St. Louis area may send $1to P. O. Box 5803 St. Louis, Mo. .. . PAUL ANDREWS preached in a meeting at South Hill, Va. in August. This ismission country. JOHN WITT preaches in that section. . . .BILLY JOE THRASHER preaching for LEONARD TYLERat the Sixth Avenue congregation in Pine Bluff, Ark., baptized one August 9th. . . . ED HARRELL preaching in ameeting at Riverside Drive in Nashville. . . . GRANVILLE TYLER also preaching in that section in a meeting at Fairview. . . . HARRY PICKUP, Sr., busy in Tamp at NorthStreet and at Bethel in North Florida when not in meetings.. . . ROBERT JACKSON slated for Lawrenceburg meetingNovember 5-12th. This is with the downtown church where
E. L. FLANNERY works. . . . WARD HOGLAND to be with the Franklin Road church in Nashville and with the Seminole church in Tampa in meetings in October. . . .FRANK INGRAM now with the Southside church in Springfield, Mo. . . . LESLIE DIESTELKAMP back in the states after two years in Nigeria where he did a great work. . . .GENE TOPE also home for a visit from his work in South Africa. . . . HERBERT WINKLER preaching at FranklinRoad in Nashville and at Tompkinsville, Kentucky. . . .JACK DUGGER preaching when needed in the Nashvillearea. . . . ROY COGDILL in meeting at West End in Louisville. . . . HAROLD HOWARD in gospel effort at SweetHome, Tenn. . . . PARKS THURMON to work with the church in Newbern, Tenn., with CONNIE ADAMS as regular preacher. . . . THURMON will be sent to weak places andhelp with the work at home. . . . ALBERT ROBINSON working in Asheville, N. C. in a hard field. . . .FRANK ANDREWS sent by the church at Floral City, Fla., and theBradenton and Palmetto congregations to work with weakchurches in Eastern Kentucky for a three weeks period.
Seminole in Tampa closed its most successful Bible Schoolthe last week in August with an attendance of over 260 each night for the five night period. H. E. PHILLIPS taught theadult class on "Problems of the Church". . . . JAMES R. COPE in meeting with the Preston Highway congregation inLouisville. . . . GEORGE JONES in a similar effort with the Oak Grove church in the same city. JIM GABBARD preachesfor Oak Grove. . . . BOBBY THOMPSON of North Miami in a meeting near his birthplace in Henry County, Tenn. . . .LYNN D. HEADRICK preached in a tent meeting in Augustat Fultondale, Ala. . . . EUGENE BRITNELL is leaving Tuckerman, Ark., after seven years to work with the ArchStreet church in Little Rock. His new address is P. O. Box 3012, Little Rock, Ark. KENT HARRELL will take Britnell's place at Tuckerman. . . .
NEW CONGREGATION
A new congregation is now meeting in Alachua, Floridain the Woman's Club building. This was the scene of a recent lectureship on the subject of institutionalism. The followingmen spoke in this series, Sept. 4-8: HAROLD DOUDY, H.
E. PHILLIPS, MARSHALL PATTON, JAMES R. COPE and JAMES P. MILLER. C. K. PRENTICE is preaching forthe new congregation.
C. G. CALDWELL, SR. of Manchester, Tennessee preached in a meeting at West Gray, Indiana, September10-12 . . . C. G. CALDWELL, JR. of Columbus, Georgiawill speak in a meeting October 8-18 at Glen Park church in Gary, Indiana . . . SAMUEL R. FRIZZELL, JR. is moving to Bowling Green, Kentucky to labor with the Park Streetchurch in that city . . . EMERSON FLANNERY will be ina gospel meeting at Harding Avenue church in Sciotoville,Ohio, October 22-29 . . . OAKS GOWEN of Bradenton, Florida closed a meeting September 6th at Jackson Heights in Columbia, Tennessee. . . . ELMER MOORE will speakin a gospel meeting at Timberland Drive in Lufkin, Texas where HERSCHEL E. PATTON preaches . . . NORMANFULTZ of Beaver Dam, Kentucky preached in a meeting atBerwyn, Illinois September 18-24 . . . FOY W. VINSONpreached in a meeting in Piano, Illinois September 25-October 1 . . . REAVIS PETTY of Columbia, Tennessee will preach in a meeting at Oak Lawn, Illinois, October 6-15.
A. C. GRIDER of Louisville, Kentucky will speak in agospel meeting at Waterboro, South Carolina, September5-13 . . . LESLIE DIESTELKAMP preached at Westvuecongregation in Murfreesboro, Tennessee, Thursday and Friday nights, September 7-8 .. . HARRIS J. DARK of Murfreesboro, Tennessee recently closed a meeting with theThayer Street church in Akron, Ohio . . . BILL CAVENDERwas the speaker in a gospel meeting at Westvue in Murfreesboro, Tennessee September 18-27 . . . EARLY FLY of Orlando, Florida was the speaker in a meeting at the CenterHill congregation, located between Newberry and Grenton,Florida, September 11-19.
L. N. CLIFFORD, Nashville, Tenn.-The church at PerryHeights in Donelson is growing in spirit and truth as wellas in number. My family and I were saddened August 17thby the death of our son and brother, who died suddenly from a cerebral hemorrhage. Knowing he was faithful to God'steaching and in attendance at worship helps to soften the sorrow we feel, but it is a hard task.
TALMADGE POLK, McAlpin, Fla.-One was baptized Sunday, August 27, 1961 at central church. Unity prevails.We stand opposed to the liberalism and institutionalism thatis confronting the church today. I will be in a gospel meetingwith the brethren at Brooker, Fla., where I formerly worked.This meeting will begin October 9. Brother Byron Conley ofBartow, Fla. will do the preaching in our meeting beginningOctober 22. When in our area worship with us.
BILL CAVENDER, Longview, Texas-My work is goingalong nicely at Longview (Greggton), Texas. I am in themidst of a good meeting with the Red Hill church in Cannon County, Tenn. Woodbury is the county seat where agood church began last year. Red Hill is small but sound.
GLEN SHAVER, Denton, Texas-After six (6) yearswork with the churches in Hammond and Gary, Ind. I moved the first of July to work with the new congregation in Denton which started the first of this year. At present we haveabout 25 members meeting in the Woman's Club Buildingon Oakland Avenue in the city park with attendance ranging from the 30's to the 50's each Sunday morning. InAugust we conducted a eleven (11) day meeting here inthe open air and one was re-baptized and one placed membership, while we had several visitors from the city and alsofrom surrounding cities.
We are striving to walk in the old paths given us by our Lord and refuse to go awhoring after the idols of Institutionalism, Modernism, Materialism, Socialism and other isms that are plaguing the churches today. We invite faithfulbrethren who are sending their children to North Texas State University and Texas Women's University to encourage themto meet with us and we shall strive to edify them in the faithonce delivered. When they arrive in Denton they can call me at 382-3324 and I can inform them of the time of our assembles and provide transportation to those needing itto the services.
We solicit the prayers of faithful brethren everywhere thatthe work here may grow and prosper in the Lord. I nowhave time for meetings in 1962.
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$22.50
NELSON'S NEW TESTAMENT
"American Standard Version"
Ministers and students will find these pocket editions easy to use and carry be-cause of their compactness. Fine readable New Bold pronouncing type makes them a valuable gift. Printed on fine Bible paper. Page size: 4 1/4" x 6 3/8". Binding stamped in genuine gold. This is the best small Testa-ment in the American Standard Version available.
490— Black leatherloid, limp style, round
corners, gold edges. $4.00
491— Black genuine leather, limp style, round
corners, gold edges. $5.00
493— Black genuine morocco, limp style,
round corners, leather-lined, gold edges.
$9.00
HARPER CLEARBLACK POCKET EDITION
"King James Version"
NEW TESTAMENT AND PSALMS
This Testament has excellent clear type on the finest India paper. It is especially ideal for preachers because it can be easily carried in a man's coat pocket. Ladies also find it easy to carry in their pocket books. This is a self-pronouncing Testament. Genuine leather, half-circuit, leather-lined to edge, red under gold edges. Size: 4 1/2" x 6 3/8" x 1/4".
TP66x
Price -$7.50