DOST NOT THOU FEAR GOD?

H. E. Phillips

When Jesus was crucified there were two malefactors crucified with him, one on the right and the other on theleft. As they were being executed these two men talked with Jesus and with each other. "And one of the malefactors which were hanged railed on him, saying, If thou be Christ,save thyself and us. But the other answering rebuked him,saying, Dost not thou fear God, seeing thou art in the samecondemnation? And we indeed justly; for we receive the duereward of our deeds: but this man hath done nothing amiss"(Luke 23:39-41).

We are frequently guilty of condemning others for a certain deed and justifying ourselves in the same deed. "Thou therefore which teachest another, teachest thou not thyself?thou that preachest a man should not steal, dost thou steal?Thou that sayest a man should not commit adultery, dostthou commit adultery? thou that abhorrest idols, dost thoucommit sacrilege?" (Rom. 2:21, 22). A certain lawyertempted the Lord by a question concerning eternal life. WhenJesus referred him to the law under which he lived and asked him what it said, the lawyer was compelled to answer by stating the law. Jesus responded that this was right and he should do it. This man tried to justify himself: "But he, willing to justify himself, said unto Jesus, And who is my neighbour?"(Luke 10:29). Men are still trying to justify themselves insin, and at the same time they condemn others doing thesame thing. But each of us will be judged by every deed ofthe body and without partiality.

To the question of one of the malefactors, "Dost notthou fear God, seeing thou art in the same condemnation?"I wish to give attention for the rest of this article. The fear of God is gone from the hearts of many today. They do notfear His word, His power, His judgment. They appear to thinkthat they will not have to account for their conduct as otherswill have to do. Perhaps one of the major problems in the church today is the lack of fear for God. The kind of discipline required in the early church produced a fear in thehearts of men which caused them to respect and obey God.If we could only see others in the same condemnation assome in the New Testament, probably we would fear God as we should.

The condemnation of Judas, one of the twelve, is a goodplace to begin. In Luke 22:3-6 the record says he communed with the chief priests regarding the betrayal of Christ intotheir hands for the amount of money agreed upon betweenthem. Satan was the force that guided Judas to this evilplan. He fell by transgression (Acts 1:25). He betrayed Christ with the sign of friendship— a kiss (Matt. 26:48, 49).This evil deed has been written by the inspired pen andpreserved for all generations who shall live upon this earth;it is a matter of eternal record. Nobody loves Judas for thedeed which he did; nobody thinks of him as an honorableman. Now the question is: What about those today who aredoing about the same deed? There is no need to try to deny this fact because it is evident nearly everywhere. Men willsell the Lord for as small or even a smaller price than Judasgot. For the sake of personal advantage in one form or another many will sell the Lord without hesitation. Do they not fear God? Do they not know that their evil deeds are as muchagainst God as that of Judas?

The case of Demas also affords a good example of thelack of fear of God today. Demas was a companion of Paulat one time and was faithful in his work and life. In the Colossian letter he with Luke sent greetings (Col. 4:14). Inthe letter to Philemon Paul spoke of him as his fellow-labourer (Phile. 24). He was at one time a faithful fellowworker with Paul, but the story had changed when hewrote to Timothy in the last of the second letter: "ForDemas hath forsaken me, having loved this present world, and is departed unto Thessalonica . . ." (II Tim. 4:10). By forsaking Paul he was forsaking the great work Paul wasdoing, and by forsak-ing this work in the kingdom of Christ he was forsaking Christ. In addition, John said to "love not the world, neither the things that are in the world. If anyman" [this would in-clude Demas or any other man] "lovethe world, the love of the Father is not in him" (I John2:15). James says that "friendship of the world is enmity with God." He says further, "Whosoever therefore will be a friend of the world is the enemy of God" (James 4:4).

Many thousands have followed Demas in forsaking thework of the Lord to return to the "powers of darkness" from which they had been delivered. They are in the same condemnation as Demas. Many have left the church entirelyand now make no claim to being Christians. Where is theirfear of God? Many have become friends of the world and at the same time keep their "membership" in the church.These are much more hypocritical than Demas. To thosewho are following the course that Demas took we ask, "Dothnot thou fear God, seeing thou art in the same condemnation?" Unfaithfulness has its wages— "The wages of sin isdeath" (Rom. 6:23).

The condemnation of the church at Laodicea was the result of lukewarmness. In Revelation 3:14-18 the story istold. This is the history of self-conceit and self-satisfaction. We have so many in congregations over the world today who are satisfied with themselves and their worldly achievementsthat they ignore the need for further study and development

in the work of God. While Laodicea said, "I am rich, and increased with goods, and have need of nothing;" they did not realize that they were in a wretched condition, "and knowest not that thou art wretched, and miserable, and poor, and blind, and naked" (Rev. 3:17). This is an exact picture of some of the "big" churches among us today. They boast of their position in the world, of their wealth and power, but before God they are in need of nearly everything that would make them churches of Christ. In their conceit and satisfaction the Laodiceans did not have the zeal and interest God required of them. The only answer is to "be zealous therefore, and repent" (verse 19). To these lukewarm churches we ask, "Doth not thou fear God, seeing thou art in the same condemnation?"

Lukewarmness is also an individual problem. Many individuals in every congregation have never been hot since a few weeks following their conversion. They live by the philosophy that one needs only to be baptized and have his name on a church register somewhere. We see what the end of such a course is by reading the words of Christ to the Laodiceans. The examination of one's self often in the light of God's word will help the honest soul to escape the condemnation of lukewarmness and unfaithfulness. These are days of great evil; these are trying times for those who would serve the Living God. If in any way your life falls into the pattern of any of these evil and condemned persons in New Testament times, the only escape is in the fear of God and obedience to His word. Ask yourself, "Doth not thou fear God, seeing thou art in the same condemnation?"

AN UNSOLICITED LETTER

Levelland, Texas March 15, 1961

Dear brother Phillips:

Your book "Scriptural Elders And Deacons" is a workbrethren have been in need of for some time. I am very happyto own a copy for myself, and I shall do all that is possible to introduce it to elders everywhere.

I believe to circulate your book would be one of themost effective means of combating institutionalism today.

I just wanted you to know some one does appreciateall the many hours of study, and work you put into the book. And I do hope the book enjoys a wide circulation.

Brotherly, ss/ E. Paul Price

SPECIAL OFFER

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WORSE THAN DUNKIRK

The "Million for Manhattan" program which is themodel for high pressure money raising among the brethrenhas now hit a real snag. After brethren all over the land havegiven almost one half million just to buy the land, the cityof New York has passed a zoning law that may make part of the land useless. In an emergency report the Manhattancongregation announces to the brotherhood that unless another half million is forthcoming without delay all is lost, and in their own words, the defeat will be "worse than Dunkirk". In reading their emergency report the followingfacts are clearly stated: Ten thousand gifts have been received, $480,793.57 has been contributed, and the land that the church now holds is free of debt and by their own admission is worth one million dollars. Think of it, a church worth $1,000,000.00 telling the other churches of the brotherhood that unless you send $500,000.00 more right awaythe result will be WORSE than Dunkirk. It seems to this editor that the "on the march" brethren who have helpedpromote the first half million are duty bound to promote thesecond amount or admit that they have led the brotherhood to Dunkirk. From reading the report it seems that the feefor the architects alone is $30,000.00 or more. Here is the statement "A $30,000.00 portion of architect's fee is on handready to be paid when due." We are all ready to admit thatthings are higher in the largest city in the land, but many ofus have worked in the great cities also and have seen theKingdom spread without a million dollar building and athirty thousand dollar architect. Many of us have preachedwith just enough support to buy bread. Our promotionalbrethren miss no cue, and among the many suggestions wefind is this one: "If Churches of Christ would give only25% of what they now have in the bank, this job would be done in a year." It is now up to the prominent brethren whoinfluenced churches to give $160,000.00 in a single day fouryears ago, or the brotherhood will be stranded on the beaches of Despair.

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All of this shows the foolishness of the "big thinking"that swept over the church after World War II. The Lord'smoney is being wasted every day in an attempt to make animpression and show before the world. It is quite possiblethat when and if the Manhattan church gets its million dollar building, it will be like one of the new buildings in Cleveland that will seat almost 1,000. Your editor was present fora morning service in a meeting last fall when the preacherfor the Manhattan church was doing the preaching and theaudience numbered 27, counting yours truly and the preacherwho went with him. Remember you older and more influential brethren, it is $500,000.00 or not just Dunkirk; itwill be worse than Dunkirk! Here is Manhattan's estimate of what would happen. "If we shall fail to meet the new deadline, it would be comparable to Dunkirk in World War II.We would go on to win anyway, but irreparable loss anddelay would be sustained. Souls dying without the Lord, our whole mission program everywhere compromised, and apsychological set-back that might last a generation— these are the sad prospects if we should fail." Who knows, if themoney is not forthcoming they may ask next for $30,000.00to pay the psychiatrist instead of the architect. After all it will take a lot of money to heal an entire generation.

COMMENTS TO EDITORS

"We enjoy your SEARCHING THE SCRIPTURES and count it as one of the best."— Mr. and Mrs. Joe Larkins, Dickson, Tenn.

"Appreciated the copy of SEARCHING THE SCRIPTURES. Inasmuch as I am a subscriber, I passed the copy on to another prospective subscriber. Would like to see the paper enter every home in the city. It is excellent in mechanics, andunsurpassed in content."— Brooks C. Webb, Lewisburg, Tenn.

"I just read 'Benevolence And The Church' by bro.Harris J. Dark— Reads like brethren wrote and talked 56 yearsago when I obeyed the gospel— and none of my people or mywife's people were members of the church. I was then 24years of age."— John B. Odom, Parrish, Ala.

"I have enjoyed your paper very much and I think it is fine."— Mrs. Clara O. Tuberville, Dickson, Tenn.

"We consider the paper very helpful and instructive andwish you success in its publication."— Vernor Gowin, Tampa,Fla.

"You are putting out a good paper, keep up the goodwork."— Walter N. Henderson, Meridian, Miss

"We all enjoy the paper very much."— Mrs. R. H. Tuggle, Nashville, Tenn.

FLORIDA CHRISTIAN COLLEGE

Thomas G. O'Neal, Jasper, Alabama

"Ancient Faith and Modern Thought" was the theme ofthe Fifteenth Annual Lecture Series conducted on the campus of Florida Christian College during the week ofMarch 5th.

Brethren were there from all over our great country—from the Atlantic to the Pacific, from the Canadian border to the Gulf of Mexico. The beautiful new and modern Hutchinson Memorial Auditorium was filled each eveningas the speakers investigated with the audience some of themost important topics of our day. As I pen these lines, I canthink of scores of faithful gospel preachers, who for one reason or another were unable to attend this feast of goodthings.

This year instead of the usual Open Forum on RoundTable Discussion in the afternoon, the program was a PanelDiscussion. The panelist would discuss the different questionsamong themselves and then the audience was permitted toadd points to what the panelist had given, or ask questions to the panel about some point made. Each panelist came forward with a concise direct answer to these questions. Anexcellent attitude prevailed during these programs. The attitude that is so prevalent many times on a program of thistype was absent for these panels. There were no know-it-alls present. Never was anyone trying to trap and expose someonejust to show their ability over another. Each individualwhether on the panel or in the audience showed a desire toknow more about the teaching of the New Testament, andwhat is written therein. The attitude of all was to seek additional help and information on different points. Truly, an attitude such as was present here needs to be had whenever and wherever brethren come together to discuss the word ofthe Lord. Such an attitude as was displayed at F.C.C. cannothelp but result in much good.

Thursday of this week was "Alumni Day". All speakersexcept for one were alumni of the college. Those present werethrilled to hear those who had attended F.C.C. in days goneby tell of their efforts to preach the grand Old Story to thosebeyond the seas. After hearing the speakers on Thursday, oneis made to realize the caliber of those who have attended

F.C.C. They spoke with power and convictions— convictions not for sale.

Two things impressed this writer while he was on the campus. First, was the attitude of the President of F.C.C.While others would have been sitting on the platform beforehundreds in the limelight, this was not true of F.C.C.'sPresident. While others were speaking, he was in a very unnoticed place back in the auditorium. There was no backslapping, big "I's." and little "you's" with him. In fact if acomplete stranger were to come to the campus, I don't believe he would have ever picked out the President of theschool. With F.C.C.'s President, James R. Cope, there is nofan-fair, and drum-beating. In a humble, unnoticed way, heperformed well his work of keeping things working withclock precision.

Second, is the attitude of F.C.C. She Recognizes Herself as a Human Institution! F.C.C, with all who have part with her, recognize that she is human in origin. In a day when every other college operated by brethren is making every desperate effort to get into the budget and treasury of congregations of the Lord, it is refreshing to see one openly and unashamed to admit that she is human in origin and does not want to attach herself on to the church. Florida Christian College is the only college to this writer's knowledge operated by brethren that does not solicit nor accept contributions from churches! With this attitude I believe faithful brethren will be willing to support her. May F.C.C. always hold to this conviction— a conviction that will not be sold for any price. Should she as some human institutions have done depart and come down from this lofty conviction, may her doors be closed to open no more!!

I would like here to state that I am not an alumni of

F.C.C. and that the administration of the school has not asked me to write this— they do not know that this is being prepared.

WHAT HAPPENED TO THOSE "DIFFERENCES"?

P. J. Casebolt, Akron, Ohio

One of the first sermons ever I preached was one entitled, "Differences Between the 'Christian' Church and the Church of Christ." I still preach it, with little change in theoutline. However, I find it takes me longer to preach it now,because the source and amount of material has increased with the years.

Not many years ago, nearly every preacher's repertoireincluded a similar sermon. Most "lectures" and gospel meetings were characterized by a presentation of this theme.Many able men clearly defined the differences existing between these two groups. Some still do. Saints were edified,confused truth-seekers were enlightened as to the identity of the true church, and digressive brethren were restored totheir first love.

"WHERE ART THOU?"

If these sermon outlines could speak, what interesting stories they could tell! Some would cry out from dustyshelves, where they are yellowing with age. Others wouldcomplain that they have been so mutilated and censoredby their authors that they bear little resemblance to theoriginal outline. As badly as the church needs good sermons, let us see if we can salvage a few of these.

CAUSE AND EFFECT

There must be a reason for this condition. We either need to preach these sermons again, or make public confession that we have misrepresented the "Christian" Church. I believe there are several reasons why sermons on thissubject are few and far between.

One reason is that there is very little difference between some still calling themselves churches of Christ, andthe "Christian" Churches. Naturally, if one doesn't haveenough material with which to make a good public announcement, he could hardly be expected to preach even a"sermonette" on the subject! Even the difference of instrumental music in the worship is insufficient, for some believe it is all right too, and have it in the building now, just waiting to use it for something besides funerals, weddings, and"social hours." Such cannot afford to condemn the "Christian" Church, "for wherein thou judgest another, thou condemnestthyself; for thou that judgest does the same things" (Rom.2:1). Notice, that word "things" is plural.

Some can see that if they continue to preach the truthabout the digressive actions of brethren in the last century,that they will at the same time label themselves as the troublers of Zion in our day. Yes, it is still true that those whoINTRODUCE their divisive institutions and practices among churches of Christ are the ones guilty of piercing and rendingthe body of Christ. THEY KNOW IT TOO, and that is onereason you hear little from them about the "Christian"Church. Some of these have even debated digressive preachers in the past, but could not now consistently use the samearguments, for fear some of the brethren might attend!

BACK UP, AND PREACH

If you don't think some of the foregoing statements aretrue, just try preaching on the subject. You will get morecriticism from brethren in many places than we used to get from members of the digressive movement. I may hear fromsome of them as a result of this article. I did the last time I wrote on this subject.

Yes, the actions of some of our brethren embarrass us before the world, but do not let that discourage you. One of our most effective weapons for truth is reminding brethrenof those principles espoused in the Restoration Movement of the last century. Back up, and PREACH!

THE ONE CHILD ELDER

Jimmy Tuten, Jr.

In the January issue of this periodical there appearedan article which I submitted, entitled: "The Elder And His One Child." Knowing that this is a question that has never been settled to the satisfaction of everyone, and in all likelihood, never would be, I offered the material hoping that others would write upon the subject. I personally feel thatit needs further discussion and study. I did not offer thearticle with any desire to see the subject "debated" throughthese pages nor with the spirit of dogmatism. Brother CharlesBoshart of Rogers, Arkansas has taken me to task in theJanuary issue of this paper and while I appreciate the spirit ofthe writing I feel that he has misrepresented me. He hasgiven us a few things to consider which bring us closer toan agreement, bat his arguments were not conclusive. Inresponse to his article I would like to make a few commentsand after having written this review I do not intend to carry the arguments further. I do not want to impose upon brethren Miller and Phillips.

In his introduction, brother Boshart stated what he believed to be the thesis of my position, i.e., that an elder"may have all the other qualifications listed in I Timothy3:1-8 and Titus 1:5-9 but if he does not have more than one believing child he is not qualified to serve as an elder." MayI suggest that this statement ASSUMES that which we areseeking to prove? Also in this discussion we are not concerned with the "other" qualifications. If the passages under discussion will not admit the singular then the other requirements would be of little value. One might just as well say that awidow who is 59 years old could be supported by the churchsince she meets "all the other qualifications" (I Tim. 5:3-10). There is a big difference in stating that a man MUST have"believing children" and in the statement that brother Boshartmade in his introduction. His statement leaves me with the impression that "if a man has all the other qualifications then the number of children are unimportant". I am sure that thisis not his position. Let us be careful that we do not "waterdown" these qualifications in our attempt to fit them inwith our "human reasoning".

It is stated that my position "is based, primarily, on theclaim that the term 'tekna' is susceptible only of a plural application". The author further states under the caption, "TheIssue Defined And Argued" that the issue is "Does the NewTestament use this plural form 'tekna' so as to include a singular application?" He then charges me with submitting"material that is off the issue". Brother Boshart is mistaken, for what he claims to be the issue is not the issue! The issue restated is: will "tekna" as used IN THE CONTEXT on the pages under discussion admit the singular? Because the wordis used in both ways in the New Testament does not meannor prove that it can be used both ways in these two passages.The context must determine its use. James R. Lamb in SCIENTIFIC METHOD OF BIBLE STUDY, P. 201, says: "Every principle word is limited by its grammatical relation

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to the other words composing the verse in which it occurs,to a single meaning, and has but one application". Even brother Boshart's authority (Milligan, REASON AND REVELATION) tells us to "consult the context" (P. 305). Werepeat that the issue is will the context of I Timothy 3:12allow a singular translation of the term "tekna"? BrotherBoshart has not dealt with the passages under discussion.

Then again, I have been charged with departing from"the legitimate principles of hermeneutics" by denying "thatother passages may be introduced". Brother Boshart misunderstood me for I have not denied the use of other passagesbut simply stated that I fail to see how the introduction ofother passages would help our study. Brethren are prone to show how "tekna" is used in other passages but fail to dealwith those under discussion. This is what I had reference to. A great part of brother Boshart's article was off course as a result of this misunderstanding. His point about my using"other passages" is granted.

Our brother says that "the testimony of the scholars towhom brother Tuten referred on this point is accepted". Ifbrother Boshart accepts my testimony then he has conceded his point. I introduced them because they said that"tekna" as used in I Tim. 3 will not admit the singular.Among others, here is the question each of the scholars referred to, received: "In the same chapter (I Tim. 3) theword for 'children' is 'tekna'. Will 'tekna' admit the singularat all? . . . Will the word in this verse admit the singular?"One can see that the answers given did not deal with "tekna"as used in the whole of the New Testament, but as used in the context of I Timothy 3. This point was made clear in my article presented last January. Since brother Boshart acceptsthe testimony of my scholars and that testimony states that"tekna" as used in the context of our study will not admit thesingular, brother Boshart and I are in agreement. An eldermust have a plurality of children.

Concerning the comments on the "safe course" argument,I am not aware of anyone who claims that it is a universal mode or means of arriving at a conclusion. The very natureof the statement, "I feel that it is a safe course" shows that one cannot be dogmatic about it. This type of reasoning,while used from time to time, certainly will not apply inevery case. I am sure that brother James P. Needhamunderstands that this is not an infallible rule of hermeneutics even though he applied it to "Perversion of the Lord's Supper". On page nine of the same issue in which brother Boshart's writing appeared, brother Needham in discussing the"Elements" says: "Some say it doesn't matter whether oneblesses the bread before he breaks it or not, but how do we know this? What scripture would be used to prove it? Wouldn't it be much safer (italics mine, J.T.) to keep mattersas they are revealed?". I agree with brother Needham forcertainly the "safe course" argument does not prove toomuch here. I fail to see the parallel between the scripturesused to disprove the "safe course" argument and our application of it with reference to the elder.

I look forward to hearing from brother Boshart again on this matter and trust that he will show us by "legitimate rules of hermeneutics and the process of exegesis" that the context of I Timothy 3 and Titus 1 will allow a singular application of "tekna".

We thank the editors of SEARCHING THE SCRIPTURES for allowing both sides to be heard.

Question: Does Luke's use of the term "wife" in Acts

24:24 mean such a relationship was approved by God?— A.P.

Answer: No! Luke simply used the term "wife" in an accommodative sense. In view of the loose marriage and divorce laws of that day Drusilla was regarded by the world ingeneral as his wife. Luke simply referred to one who according to this popular concept would be regarded as Felix'swife. The following quotation reveals to us the true state ofaffairs:

"And when Agrippa had received these countries as the gift of Caesar, he gave his sister Drusilla in marriage to Azizus, king of Emesa, upon his consent to be circum-cised; for Epiphanes, the son of King Antiochus, had refused tomarry her, because, after he had promised her father formerly to come over to the Jewish religion, he would not now perform that promise. He also gave Mariamne inmarriage to Archelaus, the son of Helcias, to whom shehad formerly been betrothed by Agrippa her father; from which marriage was derived a daughter, whose name asBernice.

"But for the marriage of Drusilla with Azizus, it was in no long time afterward dissolved upon the fol-lowing occasion: While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she indeed exceed all other women in beauty; and he sent to her a personwhose name was Simon, one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be amagician, and endeavoured to persuade her to forsake herpresent husband, and marry him; and promised, that if she would not refuse him, he would make her a happywoman. Accordingly she acted ill, and because she wasdesirous to avoid her sister Bernice's envy, for she wasvery ill treated by her on account of her beauty, was prevailed upon to trans-gress the laws of her forefathers,and to many Felix; and when he had had a son by her,he named him Agrippa" (Josephus, Antiq., b. XX, ch.

VII: 1, 2).

When we compare the above with the teaching of Christ(Matt. 5:32; 19:9), we see clearly that they were living in adultery. Hence, in the true sense Drusilla was not his wife,and the relationship, therefore, was without God's approval.

Jesus used the word "husband" in an accommodative sense in conversation with the woman at Jacob's well: "Go, call thy husband, and come hither" (John 4:16). For thiswoman five marriages had been dissolved— maybe because ofdeath and maybe because of divorce. The circumstancesreflect upon her character and imply somewhat that it wascaused by her own guilt. One thing is certain according toJesus: "he whom thou now hast is not thy husband" (John4:18). In verse 16 Jesus referred to him as her husband inthe accommodative sense— in consideration of the general concept of that day— but when she said "I have no husband," Jesus assured her that in the true sense that was so: "in that saidst thou truly."

So it is with Luke's use of the term "wife" in Acts 24:24— it is used in the accommodative sense, and, therefore, does not imply endorsement of the relationship.

THE WORD OF GOD: POWERFUL AND SUFFICIENTNO. Ill

George Lemasters, Barberton, Ohio

In the first articles of this series we noted how that a failure to abide in the power and sufficiency of the word of God has always characterized the human family, and that the inevitable and uniform result was that of spiritual calamityand moral decay. We then pointed out how that the wordof God is powerful and sufficient and applied this principleto the creation of the material worlds, and also to the conversion of an individual. From this we then brought forth theexhortation that this is no time for the "watering down"of our preaching of Biblical principles, and reliance uponthings material to win people to Christ, but rather that itwas a time for our firm stand on a "thus saith the Lord" in all things. In this article I should like to further direct yourattention unto the power and sufficiency of the word of God, particularly in its ability to discipline the lives of individualChristians.

As we appeal to the scripture, note please, this evidentthought; that those early disciples who were led to the Lordby the apostles, were converted by preaching which hadChrist as its center and circumference. He was the center of their lives and, furthermore, their conduct was circumscribed by his teachings. Unto them, He was all in all and their ownself discipline and the purity of the Lord's church was theirfirst love. I think that no better expression of this is to befound than in the language of Paul as he said, "I am crucified with Christ: nevertheless I live; yet not I, but Christ livethin me: and the life which I now live in the flesh I live bythe faith of the son of God, who loved me and gave Himselffor me" (Gal. 2:20).

The word of God became the disciplining force in theirlives, for first, it set forth the demand for holiness. Paul pointsout that we are called by the gospel (II Thes. 2:14); thatthis calling is holy in its nature (Titus 1:9); and that thosewho are obedient unto this word are sanctified and called to be saints, that is, called unto a life of holiness unto which they had been set apart (I Cor. 1:1-2). Moreover, it would be hard for one to read such passages as Eph. 4:17-24 and I Peter 1:13-16 without understanding that the word of God expresses his demand for the holiness of his people. Thesecond point of consideration here is that this word sets forththe pattern of holiness. Paul says, "I beseech you therefore,brethren, by the mercies of God, that you present your bodiesa living sacrifice, holy, acceptable unto God, which is yourreasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that yemay prove what is that good, and acceptable, and perfectwill of God" (Rom. 12:1-2). Here, the fundamental principle of the pattern of holiness is stated and the hortatory portionsof all the epistles conform to it. Thus, that word not only expresses the demand of God for our holiness, but also establishes a pattern whereby we can measure ourselves to knowwhether or not we meet that demand.

With these two points established, note now that thisword is capable of revealing us unto ourselves, manifesting our short comings, and at the same time gives us incentive tocorrect the errors in our lives. The first part of this statement I base on James 1:21-25; Heb. 4:12-13. There we are informed that the word of God will reflect the nature and character of our lives in much the same way that a mirror willreflect the physical features we possess. If we will but allow it, this word will pierce into the innermost recesses of ourhearts and minds and lay us naked and open unto ourselves.It will reveal unto us what we are and at the same time contrast that with a revelation of that which God expects us to be. But the word does not stop here. I have said that it furnishes us with the incentive to correct the errors it exposesin our lives. A reading of Rom. 2:5-11 will establish thisfirmly. There, as the apostle sets forth the principles concerning the judgment of God, he points out just what thealternatives of the judgment will be. He affirms that, "tothem who by patient continuance in well doing seek forglory and honor and immortality", God will give them thereward of "eternal life". On the other hand, unto those, "that are contentious, and do not obey the truth, but obey unrighteousness", God will visit them with "indignation and wrath, tribulation and anguish". Furthermore, this judgmentwill be rendered unto every man, and at that without respect of persons on the part of God. Here is the incentive for oneto correct the errors of his life.

Now then, since this word sets forth the demand for holiness; establishes the pattern of holiness; so reveals usunto ourselves that we may see our shortcomings and thenfurnishes the incentive for correction; I affirm that it is powerful and sufficient to discipline the lives of the individual Christians. It effectually worked in the early churchand I am certain that whatever it accomplished in the primitive disciples, it is yet capable of accomplishing in us if wewill but let it have free course in our life.

This again brings us to some questions involved. It issometimes asked, "Why are not Christians maintaining thestandard of righteousness revealed"? Again I answer that it is a condition of the heart. Paul said, "Take heed, brethren, lest there be in any one of you an evil heart of unbelief, indeparting from the living God" (Heb. 3:12). This evil heartof unbelief can creep into any one of us and when it does,departure follows. This is all the more reason for genuinelyconverting individuals with plain preaching of the word of God that we might have some foundation upon which tobuild, and to ward off the creeping in of unbelief. But I suggest to you that if we can but retain the same kind of heartwithin us that allowed that word to first convict and convert us to the Lord; then we can have the kind of heart necessarythat the word may discipline and mold us into that whichwill be "meet for the Master's use". I further suggest thatevery one of us, whether we stand in the pulpit, beforeclasses, or just in our every day walk of life— we need, I say,to intensify our efforts to exhort and encourage one anotherto hold to the high standard of holiness prescribed by theLord. It is only in this way that we can wage an effective warfare upon the multiplicity of evils that run rampant in ourtime. Let us cease to compromise on moral issues, but rather,let us stand four square on that which the word of Godteaches. It was powerful and sufficient to uproot the evilsin the lives of the early saints and it is the only thing thatwill perform that task today. There must be no room either inthe pulpit or printed page; in the classroom or the home; forthat kind of teaching which would cause the saints of God to compromise with the world and be wooed away from Himwho died that we might have life.

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". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27

TOM BUTLER is on the Lakeland radio station WLAK 1430 k.c. twice daily. At 8:05 in the morning and 12:30 atnoon. Brother Butler has had much experience at this work.. . . HOMER HAILEY in a spring meeting with the LakeWire congregation in Lakeland, Florida where Butlerpreaches. . . . The SHELTON BEACH ROAD church inSaraland, Alabama publishes a four page paper called The Bible Instructor. . . . ROBERT WELCH preaching in a meeting with the Harding Street church in West Hollywood,Florida. WELCH works in Nacagdoches, Texas. . . . JAMES

R. COPE to preach in a gospel effort with the North MiamiAvenue congregation in Miami April 17-23. BOBBY THOMPSON is the local man there. . . . HARRY PICKUP, JR. of Denver, Colorado in a March meeting with the East Hillschurch in Pensacola, Florida. CLAUDE WILSFORD is doing a good work with the East Hills congregation. . . . C. L.McLEAN working with the Romulus, Michigan congregations reports several baptisms and restorations. . . . J. T.CHRISTIAN laboring with the West Point, Miss, brethrenwhile CLIFFORD McLEAN is at East Gaines. . . .

DIESTELKAMP NARROWLY MISSES DEATH IN LUMUMBA DEMONSTRATION

The following letter from sister Leslie Diestelkamp waswritten to brother and sister Elmer Ferris of St. Charles, Mo.

February 18, 1961 Dear Aunt and Uncle,

No doubt you have heard of the demonstrations in Lagos. 20,000 natives marched from the mainland to LagosIsland protesting the death of Lumumba. It was supposedto be a peaceful demonstration. They carried a mock coffinof Lumumba and planned to put it in front of the AmericanEmbassy. No one can control a mob like that. They smashedwindows and doors in the American Embassy, the Bank ofAmerica, the Chas. Manhattan Bank, and the American Library, besides, some other buildings. Every car stopped bytraffic that contained a white person was attacked and cars were damaged.

Leslie and brother Ebong started to Lagos to preach Thursday evening. Just before they got to the only bridgethat leads to Lagos, a cyclist (policeman) waved franticallywith his arms and yelled, "Turn back". By the time Lesliestopped, the cyclist was quite a way back but still wavingto go back. Leslie had Ebong to ask others nearby what waswrong. The natives told him that "There was trouble andthat they were killing the white people in Lagos". We aregrateful to that cyclist that caused him to stop before heentered the bridge because there is no way to return aftergetting on it in the line of traffic.

It seems any white person is regarded as Lumumba'smurderer. Especially is America being blamed for most of the trouble. America furnished the money, you know! It is disgusting and as one headline in one of the newspapers read,"No one is Happy" here.

We are thankful that we are all well. The Halls are too. They were going to the East Sunday for a week, but havecancelled it for awhile. Leslie cancelled his trip to Ibadan.Ibadan is to have a peaceful demonstration tomorrow. Perhaps more cities will follow suit. Onitsah has already had a demonstration.

Leslie and Alice Diestelkamp P.M.B.

1080 Apapa, Lagos, Nigeria — From The

Defender— St. Louis, Mo.

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Two baptized at Spring and Blane in St. Louis February 5. .. . HAROLD HOWARD of Dickson, Tenn. in a meeting in February at Kennett, Mo. with JIMMY YOPP.. . . BOB CRAWLEY the preacher at Cortez, Florida for ameeting in February. . . .

o o o

This unusual report comes from the Bradenton Florida Reminder where OAKS GOWEN works.

A SUCCESS STORY

An unusual announcement was made last November at the time Mr. and Mrs. Walter Zipperer were baptized. At the request of Mr. Zipperer it was announced to the congregation that he was seeking other employment and wouldcontinue in his present position no longer than necessary. You see, Mr. Zipperer at the time worked for a beer company. It is, therefore, a real joy to announce to one and all thatBrother Zipperer is no longer connected with this unsavorybusiness of hand-lying beer. Walter is now associated with the HOLSUM BREAD COMPANY. We now, with him, can recommend the using of the product which he handles to his children, our children and yours.

We are all proud of Walter and Annett Zipperer, theyare among our finest young couples. That they are walkingin truth, growing in grace and knowledge of our Lord JesusChrist, is apparent to all. May the Lord continue his blessings upon them, and upon all such as walk in the truth.

oo o

OLIN KERN leaving the work at Berea, Ohio to moveto Charlotte, Tenn. the first of July. Kern has done a goodwork in Northern Ohio. . . . MORRIS NORMAN preacher for the Rosebank church in Nashville to move to Plant City,Florida to preach for the church there. . . .

PINE BLUFF MEETING— James P. Miller, coeditor of SEARCHING THE SCRIPTURES will do the preaching in a meeting with the church that meets at 1212west 6th Street in Pine Bluff, Ark., April 30th throughMay 10. Leonard Tyler preaches for the 6th Streetcongregation. All readers of the paper are invited toattend the services and hear Brother Miller.

ROSS SAUNDERS-We moved to Lebanon, Kentuckyand began work the second Sunday of January. This movebrought to a close what was, for the most part, a very pleasant work in Plant City, Florida. We lacked less than two months of working there four years, which we feel were veryprofitable in many ways. It is our prayer that the work willcontinue to grow upon the principles of the "common faith",void of all tendencies to go "beyond that which is written."The work in Lebanon looks very good. Thus far, there havebeen seven confessions of error and one baptized into Christ.

For these we rejoice. The potential here looks very promising.We extend our prayers for the work in Florida and ask you topray for us.

CHARLES CAMPBELL was preaching on March 19for the new congregation at Woodbury, Tenn. . . . GUYMcDANIEL busy in the work at Horse Mountain, Shelbyville, Tenn. . . . RADFORD PETTY working at Coral Gables with a membership of 22 saints. This is a suburb of Miamiand the work will grow. . . . RONALD MOSBY continuesto baptize at Rantoul, 111. ALBERT ROBINSON hard atwork at Asheville, N.C.

HOW MANY

The question is often asked in these trying times,how many preachers believe in the all sufficiency ofthe church and stand against human institutions supported from the treasury of the church. We have no way to know but if all the things they did each month thatwe know about were printed in SEARCHING THE SCRIPTURES there would be no room for the articles. We try to be fair and call attention briefly to the activities that will interest our readers. If your "doings" are not givenspace send us the news.

The Editors

AZ ALEA PARK CHURCH OF CHRIST

The Azalea Park church of Christ plans to begin holdingservices in their new building in April. The congregationbegan in February of 1959 with services held in the auditorium of an elementary school. Forty-two were present for the first service and James E. Gunn has been the preacher forthe congregation since its beginning. The average attendance is above one hundred with a record of one hundred thirty-six.

Three acres of land were purchased on Lake Underhill Drive, in the middle of the rapidly expanding East side of Orlando, soon after the congregation began meeting. Last Summer it was decided to issue forty thousand dollars in five per cent interest bearing bonds to erect a building on the property. Thirteen thousand dollars remains to be sold of the bond issue. The exterior of the building has been completed and some of the interior work has been done. When the remainder of the bonds are sold the balance of the work will be accomplished. The auditorium will seat two hundred seventy with two overflow rooms that have accordion doors seating an additional fifty. There are also seven classrooms, a nursery and an office. The entire building will be air conditioned. The contemporary design of the outside of the building is also carried through to the interior. Much of the work has been accomplished by members of the congregation and those of sister congregations in the city.

In an effort to support the theory of organic evolution the area of embryology has been pointed to as the area where"proof" is plentiful. Because of the likeness among membersof the plant kingdom and likeness among members of theanimal kingdom many feel that the likeness must be due toevolution. By the same token there are others who contend that since God created all things that it is only normal thatthere be likeness in His creation. It is said that the work of an engraver is so characteristic that it is almost as if he had signed his name to his work. Telegraph operators have acharacteristic way of operating the key as they send theirmessages. Many would overlook these and contend that theyare immaterial and that likeness among the animals, forinstance, can only be explained by the theory of evolution.

In 1868 Ernst Haeckel announced the recapitulationtheory. This theory declares that an embryo of any species undergoes in its development the evolutionary history of itsrace. Stated briefly, "ontogeny recapitulates phylogeny."There are many problems here. For instance, as embryosare compared from different animals, some structures appearlater, earlier or not at all and this caused the theory to eventually die. Although the theory as such is generally rejectedtoday some have substituted organs or systems for wholeanimals and contend that a certain organ goes through thevarious stages in the evolutionary climb. They point to certain specific organs or structures and say this is "proof" ofevolution. Where the organs differ or show no possible relationship they are ignored. It seems that if the recapitulation theory is true in one system that it would be true in all systems of the organism; not in just a few "chosen" ones. As faras records show the wings of a bird have never developed into an arm or a leg and the gills of a fish have never turnedinto lungs. Not even one single time. Evolutionists claimthat man is higher on the evolutionary ladder than either ofthese yet we know that the human embryo never has gills or wings.

In order to get help from embryology the evolutionistmust suppress, ignore and refuse to admit to a great deal oftruth that is easy to see. Such an attitude is not unheard of among individuals in many areas as they attempt to distort and corrupt the truth in order to "get their point across".

SERMONS BY PICKUP

"A Book of Complete Sermons" A series of sermons presented by Harry Pickup, Sr. in Clearwater, Fla. in 1952. They were recorded and put into book form just as he delivered them. It is a book of hard-hitting, down-to-earth sermons on such subjects as "The Battle-Ground of Those Who Build," "What The Church Needs," "Seeing The Difference," "Questions And Answers," etc. There are twelve full length sermons in the 214 page book.

Price — $3.00