THE PRINCIPLE AND THE ISSUE
The problems that confront the church of the Lordchange with each new generation. God's principles thatgovern them never change. The following article is theclosing minutes of the last speech in my debate withMorris Butler Book on the music question in the city ofOrlando, Florida, March 15-17, 1955. Brethren do not need the application made for them. The relation to theproblems of our present day is too clear to be misunderstood. The warning of II John 9 needs to be everbefore us. When we fail to abide in the doctrine of Christ the result is always the same.
In the very closing minutes of my speech let me say this:God's people stand tonight upon this New Testament, the last will and covenant of Jesus Christ. They speak where itspeaks and they are silent where it is silent. In I Cor. the 4thchapter and in verse 7 the Apostle Paul asked the CorinthianChurch, "Who made you to differ?" He tells them, "Think of no man above that which is written." I ask you tonight, my Friend, who made us differ on baptism? Was it the manthat said "Let us be buried with our Lord by baptism intodeath?" Did he make us differ? Or was it that man that said, "Let us sprinkle and pour" substituting that for baptism?Who made us to differ?
Who made us to differ on the name we wear tonight? Wasit the man that said, "Let us be Christians and Christians only? Peter said in I Peter 4.16, "And if any man suffer asa Christian, let him not be ashamed, but let him glorify God in this behalf." Did this man make us differ, or was it the man that took up the human names of men and bound themupon the denominations of earth. Who made us to differtonight in regard to the Lord's Supper? Was it the man who set the Lord's table in the Lord's house on the Lord's dayand for the Lord's people, and let them serve and eat it? Didhe make us to differ? Or was it the man that took the Lord's table down in the basement, set it beside the furnace and said, "We will bring it up when it suits us?" Who made usto differ? Was it the man who spoke where the Bible spoke,did what the Bible said do? Did he make us to differ?
Who made us differ on the kind of music we are to have in the church of the Lord Jesus Christ? Was it the man that said, "Let us sing and make melody in the heart; let us teachone another in psalms and hymns and spiritual songs?" Didhe make us differ? Or was it the man that said, "I will goback to the Law of Moses, the weak and beggarly elements of the world that gender to bondage, and take out themechanical device that is contrary to everything for which Jesus stands; and bring it and put it in the worship, and ifyou do not like it we will take the meeting house away from you? If you do not like it we will set you out. If you do not like it we will let you start over."
We told the Christian Church then if they did not respectwhat Jesus Christ had to say with regard to the kind of musicHe wanted in the church, it would not be long before theywould fail to respect Him upon other points as well. Although my worthy Opponent tonight does not stand with thatparticular wing of the Christian Church, (I do not chargehim with it, nor these other preachers), you brethren havelived to see that fulfilled. You have lived to see the United Christian Missionary Society become a dictator over you, andyou have suffered and you are suffering tonight, Brother Book, the very same fate that my brethren suffered backthere. In place after place you have seen your cause divided. You have seen modernism raise its ugly head; the deity ofChrist and the inspiration of God's Old Book denied becauseyou let down the gap and started the flood when you said itmade no difference what Jesus said about this. If it makes no difference what Jesus said about what kind of music He wanted, it does not make much difference about what Jesus said about who He was; it does not make any differenceabout what Jesus said about His church. It does not make much difference to that kind of thinking, what He said about what you have to do to be saved. You have seen open membership come like an avalanche down upon you. Becausetonight, my Friends, you either take all that my Lord said,or you turn Him down. You either accept Him as the complete authority, or you deny Him to be the authority at all.Paul said to go back to the law and you would become adebtor to keep it all. The man that will not follow the NewTestament teaching with regard to the kind of music thatGod wants in the New Testament Church has exactly thesame logic, the same reasoning, and exactly the same kindof thought that raised the Apostasy. It caused him to openthe gates of modernism in which tonight you find yourselvesengulfed.
Oh, may God help our people to see that it is not enough just to take what He says on the name Christian, or what Hesays on baptism by immersion, but that they have to followall the way, all the way.
So long as we feel as we ought toward one another, andwill pray together over such matters, we can solve anyproblem that arises among us.
May God deliver us from pride and prejudice, that hischurch may be spared the devastation of division that intimes past have ravaged her.
— R. O. Stevenson
BIBLE ANSWERS TO BIBLE QUESTIONS
E. L. Flannery
Is one to be baptized every time he sins?
Often I am asked this question. Some feel that because Iinsist that baptism is for the remission of sins that then theChristian who sins would need to be baptized to be rid of that sin. This is a failure to distinguish between things that are different! There are two kinds of sinners needing forgiveness: (1) alien sinners, those never having come into God'sfamily, and (2) erring citizens in God's kingdom. Many donot understand the gospel plan of salvation from sin because they do not accept the fact that the Lord makes distinctionbetween these two kind of sinners, and that he does not make the same requirements of both kinds.
What must the alien sinner do?
To the alien sinner the Lord says, when he believes, "Repent and be baptized . . . for (unto) the remission of yoursins . . ." (Act. 2:36-38). The alien must believe on Christ,repent of sin (die to the practice of sin), confess his faithin Christ, then be baptized for the remission of those past sins. The Book of Conversions (Acts) is filled with these examples of conversion to Christ by alien sinners.
What must the erring citizen do?
The erring citizen, the Christian who sins, is told, "Repenttherefore of this thy wickedness, and pray the Lord" (Acts8:22). James says, "Brethren, if any of you do err from thetruth, and one convert him (bring him back), let him know,that he which converted the sinner (the erring Christian)from the error of his way shall save a soul from death and shall hide a multitude of sins" (James 5:19-20). John tellsChristians, "If we confess our sins, he is faithful and just toforgive us our sins" (I John 1:9). To cite scriptures on forgiveness addressed to erring Christians cannot make void nor alter God's word addressed to the erring sinner setting forthwhat he as an alien must do to be forgiven.
Are not all believers saved?
Certainly not! The Bible sets forth two kinds of believers,
(1) the obedient believer, and, (2) the disobedient believer.The "faith only" advocates ignore this truth. They read,"Whosoever believeth on him should not perish, but haveeternal life" (John 3:16) and similar passages, and applythem to both kind of believers. The Bible teaches God will save the obedient believer. There is no such promise to thebeliever who will not obey. Acts 6:7 reads, ".. . A greatcompany of the priests were obedient to the faith". John
12:42 reads, ". . . Among the chief rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: forthey loved the praise of men more than the praise of God."Here we have examples of two kinds of believers: obedientbelievers and disobedient believers. Can John 3:16 mean God will save both kinds of believers? No! Christ will save onlythose who obey him (Heb. 5:8-9). We purify our souls inOBEYING the truth, not in merely believing it (I Pet. 1:2223). Jesus said, "Not every one that saith unto me, Lord,Lord, shall enter into the kingdom of heaven; but he thatdoeth the will of my Father which is in heaven" (Matt. 721).
THE GOSPEL PRESS MISSIONARY SOCIETY
When the wheels of digression begin to turn they are likea snowball in that they grow with every turn and move fasteras they go alone. It is amazing how fast and how far such movements go once they get underway. The decline thatleads finally to complete apostasy gets steeper as one goesalong; consequently, the pace of departure increases witheach step.
Less than one hundred years ago the Lord's church was torn asunder by the creation of the missionary society. Thisendeavor was, in the eyes of those who created it and promoted it, the only logical and systematic "method" of spreading the gospel to the lost. After years of battle over thismonster that was swallowing congregation after congregationa small remnant was left who remained true to the Book. The victory cry of the digression was heard all over the land, andthey proudly announced that they had carried the larger partof many congregations. Furthermore, they prophesied thatthe little groups who were left would soon die.
Now the cycle is getting under way again. The same spirit,the same maneuvering, the same arguments are being madefor present projects that were made for the missionarysociety. In fact, there is absolutely not difference in principlein many of the "missionary efforts" today and the "missionaryefforts" of 75 years ago. There had to be centralized cooperation; there had to be an organization above the local church; there had to be a continuous flow of contributions from churches. Whatever you may want to call it, you have themissionary society in every essential feature when you havean organization supported by churches for the purpose ofpreaching the gospel.
THE GOSPEL PRESS
The Gospel Press is a missionary society in every sense ofthe word. It has developed to its present place exactly like the missionary society developed. In the Gospel Advocate of February 23, 1956, page 173, T. Eugene Milholland, president of the Gospel Press wrote an article telling the natureand work of this organization. The editor gave this note abovethe article: "T. Eugene Milholland, an outstanding American businessman, is president of the Gospel Press, a group ofChristians who are running a series of articles in nationalmagazines concerning the church. Mr. Milholland is presidentof the Zenith Cleaning Chain and is a former national president of the National Institute of Dry-cleaning, Washington,
D. C. He has been a member of the church for forty-seven years and is an active member of the Skillman Avenue churchof Christ, Dallas, Texas."
Now here is what Milholland says about the work ofGospel Press: (Paragraph 5 & 6)
"Perhaps most of you who read this article are familiar with the Gospel Press. It is a group of individual Christians banded together to help tell the gospel story.As the Firm Foundation Gospel Advocate, ChristianChronicle, 20th Century Christian, Gospel Light,Christian Worker, Christian Leader and others help teach brethren through the printed page, the Gospel Press is publishing articles on a national scale designed to teachmillions.
"The Gospel Press is not doing the work of thechurch, nor is it soliciting or accepting contributionsfrom congregations. It is indeed making an appeal tobrethren everywhere to participate in this vast effort asindividual Christians and help in this national programthat will take the gospel plan of salvation to millions around the world, many of whom could be reached through no other medium."
In February, 1956 the Gospel Press was "a group of individual Christians banded together to help tell the gospelstory." It was "not doing the work of the church, nor is itSOLICITING or ACCEPTING contributions from congregations." The president of Gospel Press said this was the policy.He compared it to other religious papers with the exceptionthat it was "on a national scale designed to teach millions."
A little over four years later the Gospel Press had "developed" to the point to become a "church work". A letter wasaddressed to the Belmont Heights church in Tampa, Florida, September 26, 1960, and signed by Paul Hunton, vice-president of Gospel Press, requesting a contribution from thatcongregation. The letterhead indicated that at this time Alan Bryan was President, Leslie Huff was Chairman of the Boardand Paul Hunton was Vice-President. An exact copy of thisletter as given by Earl Fly in Truth Magazine, Nov., 1960, page 1 follows:
Elders and Minister Church of Christ Dear Brethren:
You will agree that preaching the gospel to everycreature in our generation is the most urgent challenge we face. We must also count the cost and make the Lord's dollars go as far as possible. We can reach 1000individuals through the enormous circulation of the national magazine for only $1.73. To reach the same number with a postal card, the postage, the printing andtyping would cost at least $60.00.
In our fall campaign we are asking every congregationto give the fifth Sunday contribution in October, or give all over regular expenses one Sunday in October or takea special contribution one Sunday in October. If an announcement is made with enthusiasm for this work every Sunday for three weeks before the contribution is taken,
the results will be overwhelming.
It would help us very much if you would write or
call and tell us what you will do.
/s/ Vice-President
PAUL HUNTON
By 1960 the policy had changed so that the Gospel Presscould ask "every congregation" to give a fifth Sunday contribution or a special contribution to help "this group ofindividual Christians banded together to help tell the gospelstory". Since Milholland compared the Gospel Press to the Firm Foundation, Gospel Advocate, Christian Chronicle, 20thCentury Christian, Gospel Light, Christian Worker, and Christian Leader, I suppose these have the same right to callupon churches for regular "fifth Sunday" contributions or"special" contributions to further their work of telling thegospel story. In fact, why stop with religious papers? Why not solicit regular contributions for any "good work" when individual Christians are banded together for that purpose?
What is the Gospel Press? Is it a "church organization"?One may go back in history and read of the creation and development of the Christian Missionary Society and findthat it originated and grew much the same as the GospelPress. The Missionary Society began in a preacher's meeting.At first it claimed to be separate from the church, laying noclaim to the responsibility of the church, but soon it began to call upon churches for support. It was a human organization apart from the church, calling upon churches to supportit financially. Now read of the beginning of the Gospel Pressand note how it compares with the beginning of the Missionary Society.
In the September 20, 1955 issue of Firm Foundation, a full page ad appeared on the back page telling the story ofthe Gospel Press. The headlines read:
NOW AT LAST . . . A GREAT VICTORY FOR THE CAUSE OF CHRIST FOR THE FIRST TIME IN HISTORY THE
GOSPEL PLAN OF SALVATIONWILL BE TOLD TO MILLIONS
AS THEY READ ARTICLES ON THE CHURCH INTHE GREAT NATIONAL MAGAZINESOF AMERICA
THE STORY THUS FAR: . . . In December 1954 a group of businessmen and gospelpreachers, from several cities, met to discuss the possibility of publishing gospel articles in national magazines. Out of these meetings the Gospel Press was originatedand chartered by the state of Texas, as a private corporation such as the Firm Foundation Publishing House, the Freedom Press, and the Gospel Advocate Co. The Gospel Press, however is a non-profit organization devotedsolely to publishing the gospel through the secular press. The Gospel Press as a private corporation will not solicit or accept contributions from congregations. Some of the men connected with the Gospel Press are:
T. Eugene Milholland, R. G. Meggs, John G. Young,Harry Lemmons, H. E. Acklin, Truman Peek and John
H. Banister of Dallas; M. Norvel Young and Paul Sherrod of Lubbock; Homer P. Reeves of Houston; and P. S. Kendrick Sr., of Abilene. These men have given timeand money to this worthy endeavor.
The first article, a double page spread, will appear inthe November 1955 issue of Coronet Magazine. Thesearticles will be written by a group composed of M.Norvel Young, Batsell Barrett Baxter, Homer P. Reeves,John H. Banister, Frank Pack, and Willard Collins."
The Gospel Press originated in a meeting of preachers andbusiness men. It was a chartered organization, a privatecorporation, that would neither SOLICIT nor ACCEPT contributions from churches. Had they made the appeal forchurch contributions at that point very few churches wouldhave responded because they could see that to support thisone would obligated them to support all other such papers, and in effect endorse the missionary society. People andchurches have to be conditioned to accept departures.
In April, 1961, the Gospel Press was still an organizationunder a Board of Directors, just like the Christian MissionarySociety. In the Gospel Advocate of April 27, 1961, page 271,Vice-President Paul Hunton made the following announcement:
"The Lipscomb lectures will be held June 18-22. The Gospel Press luncheon will be June 19, 12:15 P.M., in the Student Center. This year it will be for men and women. Immediately following the luncheon we will have a meeting of the Board and Advisory Board. This is a very important meeting. Please be present . . ." It was chartered by the state of Texas as a private corpor-ation, just like the Firm Foundation, Gospel Advocate, etc., in the beginning and it remained an organization under a Board in April, 1961. There might have been a few boards added since its beginning, but it remains a human organiza-tion just like the Missionary Society.
Vice-President Paul Hunton made an appeal for funds for the Gospel Press in the July 27, 1961 issue of the GospelAdvocate, page 475, under the heading: "Give And It ShallBe Given Unto You." Beginning with paragraph four he says:
"Believing you want to have fellowship in placingscriptural articles in the national magazines, this appealis made with a prayer that you will help. Please discussthis with the elders and select a plan that will be bestfor your people.
"The Ladies' Bible class, with the permission of theelders, takes a contribution once a month for the GospelPress, in a number of churches. A contribution is taken from the entire congregation once a month in someplaces by announcing in the Bulletin and from the pulpitbefore a certain Sunday every month. In other churches one man asks a number of families to help him send a contribution. Do not say, 'No.' Do not say, 'We have allwe can do.' Please do something every month. I am notbegging for me, but for Christ. These are crucial times and the world needs the gospel. You may think of abetter way to contribute, but for the sake of all we love,think and act now."
Now there, you have it! The Gospel Press has made greatprogress since its beginning in 1955— from a private corporation of individual Christians that would not solicit nor acceptcontributions from congregations to a national missionaryorganization with Boards and offices in different parts of thenation that not only solicits and accepts contributions from congregations, but from ladies' Bible classes (or maybeLadies' Aid Societies), and suggests various ways of raisingthe money. Any way they can get the money is all right. Ifnone of the methods they suggest appeal to you, devise oneof your own, but for the sake of the Lord and the salvation of souls, find some way to give to this human organizationthat the gospel can be preached to the lost. If this is not arejection of Christ's word and the church in favor of a humansystem, I do not know what it would be. Right now in our own time, right under our noses, the Missionary Society hasdeveloped again and the battles that were fought a little overa half century ago will have to be fought again. Are youready for the battle? Will you stand firm for the purity of theLord's church and the all-sufficiency of it to do what theLord authorized it to do? Or will you be swept away in thefirst few waves of attack by this digressive movement?
By the way, what is wrong with the Missionary Society?Some of these advocates of the Gospel Press have said it was wrong because its only purpose was to do the work of thechurch; it was a human plan to supplant the church. Well,is that not precisely what the Gospel Press stands for? Others have said the Missionary Society was wrong because it dominated the churches. There are probably a few sections wherethe Gospel Press controls churches just like the MissionarySociety did, but just give the Gospel Press a few more years.The Missionary Society did not control churches until it gotbig enough, and then for years both the Missionary Society and the churches supporting it denied any such thing. Butit happened just the same. Some have said the MissionarySociety was wrong because it was composed of men fromseveral churches to do the work of preaching the gospel. Is that not exactly what the Gospel Press is? I challenge anyadvocate of the Gospel Press to name one single essential feature of the Missionary Society that is not found in theGospel Press as it is right now!
Every member of the church and every congregation across this land will have to take one of two courses: Either acceptand support the Gospel Press, endorse the Missionary Society,and admit that we were wrong to oppose it in times past, orreject and oppose the Gospel Press organization on the sameprinciple that we have opposed the Missionary Society.
HAMARTANO, "I SIN"-No. 10
At this point, the aim of the study of hamartano will be to observe the use of hamartano and hamartia in non-Biblical Hellenistic literature. Inasmuch as the real interest in Hellenistic Greek, as far as the New Testament is concerned, has come to full fruition only in the last half century or so, hasillustrations of usages of hamartano and hamartia in Hellenistic literature would be rather limited. Especially, are the occurrences of the noun rare in this literature. Of course, as the interest in Hellenism continues, more instances of the verb and the noun will doubtless be found.
Basically, the Hellenistic signification of the verb was "tomiss the right path". (See E. A. Sophocles, Greek Lexicon of the Roman and Byzantine Periods (New York: Frederick UngerPub. Co., n. d.), Vol. 1, p. 123.) In this sense we haveTheodosius using the verb to mean "irregular forms," Theod. 1012.10.
HUMAN SOCIETIES
(HUMAN SOCIETIES from the book The Profitable Word by J. C. McQuiddy. Collected by A. B. Lipscomb. Copyright, Gospel Advocate Company, 1925— Submitted by Jerry Belchick, Orlando, Fla.)
People in their mad craze to form human societies fordoing the work which God has ordained the church to doshould be careful lest they reflect on the wisdom and powerof God. The formation of societies for doing the work thatGod has ordained his church to do belittles the work of the church, and reflects on the wisdom of God in unmistakable terms. If such societies had been essential to the efficient work of the church, God would have ordained them for such purposes; but as the Bible does not furnish us one syllable ofinformation concerning such societies, we are led to believethat the church is effective and complete in itself and thatthe man of God who has faith in Christ and works throughit is thoroughly furnished unto every good work. "Everyscripture inspired of God is also profitable for teaching, forreproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work" (II Tim. 3: 16, 17). Turningto human organizations to do the work of the church is areflection on the efficacy of the blood of Christ. Christ certainly would not have died to establish his church, if thatchurch was to be a failure and not to be sufficiently completeand efficient to save all the obedient for all time after its establishment. Christ spoke the truth when he said to Peter:"And I also say unto thee, that thou art Peter, and uponthis rock I will build my church; and the gates of Hadesshall not prevail against it (Matt. 16: 18). The church issufficient for the redemption of all men, provided they willonly accept the authority of the Lord Jesus Christ and bowin meek, humble submission to it. Followers of the Lord Jesus Christ should never belittle the work of the church and its mission in the world by intimating that human organizations do more good in the world than the church. The man who does this reflects on his own Christianity and the wisdomof God. No humble, devout believer in the Lord Jesus Christ, who acknowledges Christ as supreme, will ever make anysuch insinuations. Of course the church cannot work itself without humble, faithful subjects; but if Christians will becareful to do nothing which is out of harmony with the wordof Christ, if they will work as he directs and follow in hissteps, they will find that the church is complete and effective for the salvation of the world. Instead of seeking to glorifyourselves and human organizations, let us give God the glorythrough the church and cling to him by working through the only divine organization that we have for the salvation of alost and ruined race. How great and how wonderful will be the work accomplished, if we only cling to Christ and workthrough him, giving the glory to our Heavenly Father!
Page 5
"UNLUCKY 13?"
Conway Skinner, Forest, Miss.
Superstitions abound on every hand; black cats, brokenmirrors, Friday, the thirteenth, etc. Yet we laugh at the poorignorant natives for some of their strange beliefs! One ofWebster's (Collegiate Dictionary, fifth edition, P. 1,000)definitions of superstition is: "(1) An irrational abject attitude of mind toward the supernatural, nature, or God, proceeding from ignorance .. . a belief in magic or chance, orthe like." Can a Christian allow himself to be so motivated? "And we know that to them that love God all things work together for good, even to them that are called according to his purpose" (Rom. 8:28). What possible difference can thechance path of a black cat, or the date of an ordinary Fridaymake to a child of the King?
To the contrary, let me pass on some wonderful advice tothe fearful; thirteen words of advice found in the thirteenth verse of First Corinthians, chapter sixteen (count these wordsfor yourself). "Watch ye, stand fast in the faith, quit youlike men, be strong" (I Cor. 16:13). Great council is herecouched in few, and small words, no one word being more than six letters in length.
WATCH YE. This is the Lord's danger signal, in other words, Stop! Look! and Listen! Every day we know the valueof watchfulness. The foolish man will carelessly cross a busystreet looking neither to the right nor the left, but we watchwhen we cross; we want to live. And to live spiritually, howcareful we must be. Most of us do a lot of watching, too—the other fellow! Yes, this is needful, too, but the thoughthere is "looking to thyself" (Gal. 6:1b). Jesus instructs,"Watch and pray that ye enter not into temptation" (Matt.26:41a). How vigilant we must be, "Be sober, be watchful:your adversary the devil, as a roaring lion, walketh about,seeking whom he may devour" (I Pet. 5:8).
STAND FAST IN THE FAITH. There is an urgent need for men who "Have conviction, will stand"! Many are asspectators at a contest, on the sidelines trying to see whichway the game is going, and have not yet entered the fray.They are yet children, "tossed to and fro and carried about with every wind of doctrine". Others are still straddling themiddle of the road, some with the plea that they don't wantto take sides. Brother, it's not a matter of taking sides withmen, but with the Lord. "And, having done all, to stand. Stand therefore, having girded your loins with truth"; standtherefore, not with men or their opinions, but "in the faith".
QUIT YOU LIKE MEN. One is almost tempted to saythat this is just what a lot of once great preachers have done,they have quit acting like men. I love and admire many aged, and hoary headed preachers. But, whereas everyone ages,some go soft. Quit, as used here, simply means to conduct,or behave as men. "Brethren, be not childish in mind: . . . in mind be men" (I Cor. 14:20). It is not a matter of muscles, how well one holds his liquor, or whether or not he smokescigars that makes one a real man in the sight of God. Areyou a man "in mind"? Anybody can say, "Me, too", and climbon the bandwagon. But a man will ask, "Howbeit what saith the scripture?" (Gal. 4:30a).
BE STRONG. Some years ago my idea of a real strongman would have been someone like Charles Atlas, who byhis own brunt strength was able to start from a standstill anengine and several attached railroad cars and move them on level ground a goodly number of feet along the track. "Whata man!" I would likely have said then. Tremendous muscularstrength has its place, but what is needed today in the church is backbone, and a heart courageous enough to withstand every wile of the Evil One. Though many others may growfaint, and thus yield, yet "be strong". "Wherefore my beloved brethren, be ye stedfast, unmovable, always aboundingin the work of the Lord" (I Cor. 15:58a).
Paul then follows these thirteen words with "Let all that ye do be done in love". Not a syrupy love that will cause youto "love all— offend none", but a love of the truth of God, and nothing should be stronger than your love for that truth.
All of us have heard a great deal about the position incurrent matters called "the middle of the road". In a meetingnot long ago a preacher was called upon to lead the congregation in prayer and he prayed for brethren to stay in themiddle. His prayer went something like this. "Lord keep usfrom extremes. Keep us from the extremes of evil and error on the one hand and from the extremes of .. . (at this pointhe realized what he was about to say; from the extremes ofgood and truth on the other hand) from ah, ah, ah, the extremes ah, ah, from all other extremes on the other."
I could not help but think that here we have the truthabout the so called "middle of the road". He was about to say, keep us from the extremes of evil and error on the onehand and from the extremes of good and truth on the other.He caught himself just in time. Brethren this is the truthabout the so called middle position. Paul in Phil. 4:5 taughtmoderation. He wrote, "Let your moderation be known toall men." He then added, "The Lord is at hand." There was no middle of the road that, "The Lord was at hand." There was no middle of the road in verse 8 when he said, "Finallybrethren, whatsoever things are true, whatsoever things arehonest, whatsoever things are just, whatsoever things arepure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue and if there be any praise, think on these things."
Where is the middle of the road on any matter of divinetruth? Consider for a moment; where is the middle of the road on the divinity of Christ? He was the son of the living God or he was an impostor. Where is the middle of the roadon the inspiration of the Bible? Is is the breathed out word ofGod, or it is a falsehood, as Peter puts it "a cunning devisedfable"? Where is the middle of the road on the purpose andnecessity of baptism? It is for the remission of sins and necessary to save it or it is not. Where is the middle of the roadon the all-sufficiency of the church of our Lord? It is either able to do all that God requires or it is dependent on human arrangements and institutions. The young man had the middle of the road rightly defined. It keeps us from some of theerror on the one hand and from some of the truth on the other.
STATE THE CASE
All of God's people have long said that if the sects would state what we believe fairly we would be glad for everypulpit in the land to take us for a text every Sunday. Wehave never had any objection to calling our name and representing the Bible teaching as we understand it at any timeor any place. How true this is in current issues. If those who favor human arrangements in preaching and benevolencewould just state the case fairly all would be satisfied. Theyneed to quit saying that the issue is HOW the needy are tobe relieved and start saying that the issue is WHO is to do the work. The issue is not now and has never been the HOW but the WHO. Thousands of brethren believe that the church is to do this work and the examples of Acts 4:32-37; Acts 6:1-6 and Acts 11:29, 30 are binding upon God's peopletoday .Brethren we need to state the case fairly. Surely weneed to give our own brethren the same fair treatment thatwe demand the denominations give us.
Recently a textbook in botany was sent to me. In this text,published in 1960, is a section on "The Evolutionary History of Plants". The author admits that, "the time and manner of the origin of life on earth are still matters of speculation", buthe declares that, "the available evidence favors some lines of speculation over others". We recognize evidence as "thatwhich furnishes any mode of proof". In law, evidence is submitted as a means of ascertaining the truth of any allegedfact under consideration. We who believe the Bible do so because of internal and external evidence and by our faithin the wisdom and power of God. Following is a paragraphfrom this textbook that is given to indicate the origin of Life.
"It is thought that the organic molecules very gradu
ally accumulated, and reactions among them led to the
formation of larger molecules. Electrochemical attrac
tions might reasonably be expected to have held some of
these molecules together as colloidal particles. When
such an aggregation came to include the proper chemical
compounds to promote the formation of more molecules
of the same type, the first organism came into being.
Increase in the number of such primitive organisms may
have occurred simply by failure of the mass to hold to
gether as its volume increased."
Notice the words which have been italicized. I did this to point out the entire statement rests, not upon facts but upon what someone thinks could have possibly occurred.
The Genesis record declares God created man in his own image. It is rather difficult to imagine a molecule as eitherthe physical or the spiritual image of God. If the aboveassumption or speculation is to be accepted it must be accepted as given. This would remove the plan and purpose ofcreation and leave it to chance. If this molecule was the forerunner of man when did God make the change from molecule to man? What is there that would indicate that God could not make man but could or did allow these "accidents" to happen with man as the result? In spite of these obviousquestions it is claimed that, "there is nothing in the evolutionary concept that could weaken one's religious belief". TheBible declares that God, "created the great whales and everyliving creature that moveth, which the waters brought forthabundantly, after their kind". Man says that maybe molecules got together by chance; probably the proper chemical compounds resulted in what we may assume was the first form of life. Then if these became so large they fell apart thisaccounts for the great number of different living things. I suggest that if one's religious belief is based upon the word of God that it would be very difficult to accept this evolutionary concept. There is a great difference between the two concepts.
LETTER" AND "SPIRIT"
QUESTION: if we insist upon a pattern for everythingwe do and argue about what the pattern is while we neglect ministering to the poor and preaching the gospel to the lost,are we not neglecting the weightier matters of the law? Salvation does not depend upon keeping the "letter of the law",but the "spirit" (2 Cor. 3:6). Don't you think that legalism is one of the biggest problems in the church today?— B. S.
ANSWER: If by the word "pattern" our querist means adetailed plan revealed in the New Testament for everythingwe do, I hasten to say that I know of no one who so insists.I know of many who insist upon authority, either generic orspecific, for everything we do. To act otherwise is sinful(Col. 3:17). Whether we neglect small or weightier mattersof the law makes little difference as far as sin is concerned. Either will condemn us. We are not at liberty to choose between the two and remain acceptable in the sight of God.The above question implies a gross misunderstanding of ourLord's teaching in Matt. 23:23:
"Woe unto you, scribes and Pharisees, hypocrites! for
ye pay tithe of mine and anise and cummin, and have
omitted the weightier matters of the law, judgment,
mercy, and faith; these ought ye to have done, and not
to leave the other undone."
By the statements "these ought ye to have done" and "notto leave the other undone" our Lord refers to both the small and weightier matters of the law, and teaches that the Pharisees should have done both. Instead, they omitted theweightier matters. If they had kept the weightier matters andomitted the small matters, the law as stated by Jesus— "and not to leave the other undone"— would have equally condemned them. In reality they were not legalistic enough— the whole law must be kept!
The terms "letter" and "spirit" in contrast to each otherare found only three times in the scriptures: II Cor. 3:6;Rom. 2:29; 7:6. Never are they used in the sense implied byour querist, namely, that in order to be saved it is not necessary to observe the law exactly as given, but simply be honest,sincere, and maintain the right attitude of heart. The denominational world has long since become saturated with this view and it is rather alarming to see that some brethren are embracing it. Now, let us examine all three passages.
We consider first the one mentioned in our question: "Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth,but the spirit giveth life" (II Cor. 3-6). The contrast is between the old order under Moses and the new order under Christ. The expression "but of the spirit"stands in apposition to "ministers of the new testament", and,
therefore, refers to the same thing. The phrase "not of the letter" is in contrast to "of the new testament", and, therefore, refers to the Old Testament. This "letter killeth" because it was not possible for its sacrifices to take away sin (Heb. 10:4). Those under the Old Covenant were dependent uponsomething in addition to the Old Covenant and its sacrifices for the remission of their sins— even the sacrifice of Christ (Heb. 9:15); Rom. 8:3). The spirit that giveth life is Christ (II Cor. 3:17). He is the liberator (Luke 4:18). He liberates through truth (John 8:32). Thus, the words "letter" and "spirit" in the verse under consideration mean the old order under Moses and the new order under Christ respectively. Now, we examine the second passage:
"For he is not a Jew, which is one outwardly; neitheris that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision isthat of the heart, in the spirit, and not in the letter;whose praise is not of men, but of God" (Rom. 2:28, 29).
Again we notice that the contrast is between things in theOld and New Testaments. Under the Old Testament he was a Jew "which is one outwardly". Under the New Testamenthe is a Jew (chosen of God) "which is one inwardly". Under the Old Covenant circumcision was that "which is outward in the flesh". Under the New Covenant "circumcision is that of the heart". The expression "in the spirit, and not in theletter" simply tells us further which of the two circumcisionsmentioned above avails today. It is the one "not in the letter" (Old Testament), but the one "in the spirit"— which Spirit is Christ (II Cor. 3:17)-hence, the New Testament. So again, we see that the terms "letter" and "spirit" are used to contrast the system under Moses with the system underChrist.
Next we look at the third passage:
"But now we are delivered from the law, that being
dead wherein we were held; that we should serve in
newness of spirit, and not in the oldness of the letter"
(Rom. 7:6).
In the preceding verses Paul has shown that the Jewishbrethren had become dead to (separated from) the law ofMoses in order to be married to Christ. Hence, the contrast under consideration is between the law of Moses and Christ. In verse six he exhorts them to serve in harmony with theirnew relationship and not according to the former from whichthey had been delivered. This new relationship was that ofbeing married to Christ (v.4) and one, therefore, that wasgoverned by the New Testament. In Romans 6:4 Paul calls it "newness of life". Here, he calls it "newness of spirit". Soagain, the words "letter" and "spirit" are used to contrast theOld and New Covenants.
No matter how popular the view that "keeping the letterof the law" means keeping the law exactly as given, still itis UNSCRIPTURAL! Brethren ought to learn better andcease to so use it.
If by "legalism" our querist means keeping the law of theLord exactly as given, in small as well as weightier matters,then my answer to the last question is NO. I rather think that one of the greatest problems in the church today is a lackof it. There is too little regard for the law of the Lord. Toomany, like the Pharisees, try to keep and emphasize one partof the law to the neglect of the other. Remember, the whole law must be kept! No person was ever condemned of God fortrying to keep the law of the Lord exactly as given— even in small matters. Many have been lost because of a lack of it. Consider: Lev. 10:1,2; Num. 20:12; II Chron. 26:16-21.
THE CHURCH AND THE INDIVIDUAL
R. A. Ginn, Trussville, Ala.
Christianity is basically a religion of the individual. Thegreatest power possessed by the church is that of individualactivity in serving God. The difference between the church today and in the first century seems to be the diffrence inthe individuals comprising it. There is no doubt a "sleepinggiant" of power in every congregation that could be utilizedfor good. God has ordered a few group activities for his people (worship, edification, supporting preachers, relievingtheir needy) that lie beyond the power of one to accomplish, but by far the majority of duty for the Christian is individualin nature. There are many misconceptions of individual andchurch duties. Some would merge the two kinds of responsibility given to the church member. They say, "All the individual can do, the church as such can do." They want everygood work to be done through the church and supportedfrom the church treasury, from sending flowers to feeding the poor of the community. Such an attitude frequently puts thechurch into work that is nowhere authorized to do, and makes the church but a substitute for the individual in the plan ofGod. To understand the difference between a Christian's responsibility as an individual and his duty to work throughthe local church is very germane to present problems.
There are six realms of activity in which every Christianlives. Five of these realms involve him in individual dutyrather than in duty through the church! Notice:
- Personal duties to God that depend upon no other person in their discharge.
- Family duties to one's companion, children and parents.As individuals, Christians may provide proper recreation fortheir children and their friends or use the "Bible college" in providing an education for them in a good environment. However, such things are not to be supported by the Christian through the church and its treasury, for they constitutea part of individual, not church activity.
- Civic duties as a citizen of the community, the stateand the nation.
- Social duties to one's fellow men. This category includesour duty to do good unto all men (Gal. 6:10). This duty maybe discharged in any way that may be expedient to the individual.
- Economic duties of honest labor and financial supportof the family unit. The church sustains no relationship to business affairs, except such as inheres in the discharge ofits spiritual mission. A church in business for gain has encroached upon the realm of the individual.
Each individual has some duties to be performed throughthe church as such, in the company of other Christians. Suchcollective activity is always under the direction of the elders of the local church of which the individual is a member. Whereas the individual maintains full control of all expediencies in his work as an individual, these expedients in hiswork through the church are to be controlled by the elders ofthe local church.
An individual is often called upon to function in the same kind of work both as an individual and as a part of a localcongregation (e.g., public and private teaching and prayer).However, the church should not seek to do work similar to its own just because its members as individuals are engaged in that work. The home may use the college as a means of parents teaching their children and nurturing them in theproper channels. But since the church is likewise engaged inteaching the Bible to our children, some would allow thechurch to do such work through the school. This has caused some to encourage churches to contribute to the schools fromtheir treasuries, and to consider that the schools are engagedin doing some of the work of teaching for the churches. This attitude has utterly confused the two realms of the individual and the church.
The individual functions in benevolence both as an individual member of society and as a member of the localchurch. His individual efforts to care for the needy are notconfined to any group of people— he may do good unto all men (Gal. 6:10— Note: this verse and James 1:27 apply toindividuals, not to the church as such. The context of each will clearly prove this fact.). He must as an individual in thefamily care for his own and not charge the church with their care (I Tim. 5:8, 16). He may decide how such care should be given for his own and for all needy persons he may assist as an individual. None other has any right to decide suchmatters for him. He may contribute to any organization as anindividual that is engaged in providing such care for theneedy, as long as it does not compete with the church in thework God gave it to do, and the individual through thechurch, or does not encroach upon the treasuries of thechurches.
The benevolent work to be done by the local church as such is strictly limited by the divine examples found in theNT. The church is not designed to become a "relief agency"to assist the needy of the world as far as possible. In suchexamples of churches in NT times taking funds from theirtreasuries for the relief of the needy, those who were relieved were saints. The logic of this plan is easily seen. The mostvital work of the body of Christ is spiritual, not physical. Toattempt to relieve as much misery in the world as possible would be for churches to dissipate their treasuries and powersto such an extent that the gospel would never be preachedwidely to the lost.
Even that work which the church is to do in the relief of the saints is limited in its scope. I Tim. 5:16 specifies that only those widows who are "widows indeed" should be enrolled for help from the church. To qualify for such help, awidow should be indeed destitute, sixty years old, the wife of one man, and have a reputation for faithfulness in allthings. Others are not the responsibility of the church. Nodoubt, these qualifications of faithfulness to Christ are alsonecessary for any other saint relieved by the church. Else,God discriminated against the widow. The church is notobligated to relieve that member that has not been faithful to the Lord.
All work done in the realm of benevolence by the localchurch must be overseen by the elders of the local congregation. They must decide how the church over which they rulewill best provide such care to the destitute. They can place the indigent in private homes and provide their care. They can build a place to provide care for indigent saints who aretheir own responsibility. They may purchase the services ofa human organization that is engaged in providing care for the needy, just as they can use the services of a hotel to housea preacher during a gospel meeting. But— in each case, it must be the elders who oversee their own work, and who maintain control over whatever care may be provided bythe church.
If brethren would let the church do the work that God gave it to do— providing care for those to whom it is peculiarly responsible— and let the elders of each church maintain control of this work in whatever way they see fit
If brethren would seek to discharge their responsibility to
all men as individuals in whatever way they think best-
leaving the church out of their labors of love as individuals
All problems now before the church would vanish, andbrethren would once again dwell together in unity The Lordwould be pleased
FREE OF ALL ANTI-ISM
H. E. Phillips
A report appeared a few days ago in the news section ofa religious journal which said in part "The church in--------is free of all dissension They have agreed to preach thegospel free of all 'anti-ism' When in Tampa, worship with us."
Now isn't that nice? "Preach the gospel free of all 'antiism' " "Anti" means one who opposes, "ism" means a doctrineor theory To be free of "anti-ism" must mean to be without the doctrine of one who opposes Then this church has agreedto preach the gospel free of the doctrine of opposing— free of ALL "anti-ism"
The apostle Paul could not so preach the gospel He was"anti" division among brethren (I Cor 1 10-13), "anti"fornication (I Cor 5), "anti" taking brethren to law beforeunbelievers (I Cor 6) , "anti" worshipping of idols (I Cor 8), "anti" eating and drinking a common meal in the assembly (I Cor 11), "anti" preaching another gospel (Gal 1),"anti" giving place to false teachers (Gal 2), "anti" forsaking the gospel for the law (Gal 4), "anti" works of the flesh(Gal 5), '"anti" preaching ourselves instead of Christ (2 Cor 4 5), and many other things he opposed in the New Testament All other apostles were against these same things
I am an "anti" in the same way the apostles of the NewTestament were and I do not deny it I can not imagine whatkind of gospel I would preach "free of all anti-ism" I amopposed to adultery, stealing, lying, fighting among brethren(unless it is the good fight of faith against false brethren),denominationalism, vain worship, greed, walking after theflesh, preaching "another gospel", walking after the traditions of men and not after the word of God All these thingsI strongly oppose I suppose that makes me "anti" something as I preach the gospel
I am also "anti" instrument in worship For this I ambranded by preachers of the Christian Church as a preacherof "anti ism" I am "anti" sprinkling in the place of baptismI am "anti" missionary society and all other kind of societiesthat are not taught in the New Testament Oh, yes, I am also 'anti" church operated orphanages, schools, missionaryboards, play grounds, banquet halls, etc , on the samegrounds I oppose burning incense in worship, counting beadsfor prayer, the doctrine of worship to angels, sprinklinginfants, etc None of these are taught in the New Testamentand are without the authority of Jesus Christ I am "anti" anything and everything in the church that is not taught bythe authority of Jesus Christ No man can preach the gospel of Christ as it is revealed in the New Testament "free of all 'anti ism' "
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Page 10
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' I am sending a check to pay for another year of the paper Searching the Scriptures I have enjoyed reading it and thinkthere is much good reading matter in it I also believe it isdoing a good work and hope it continues to enjoy a widecirculation May it continue to be the creditable paper that it is "— Doyle Mills, Valdosta, Ga.
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O'NEAL-HILL DEBATE
On the nights of Aug. 28, 29, 31 and Sept 1, Thomas G.O'Neal and Albert R. Hill, Jr , will discuss the followingproposition in the Beulah Community, which is east of Lexington, Ala , near Lester, Ala The debate will be conductedin a tent located on Alabama Highway 64
The first two nights Thomas G. O'Neal will affirm the following proposition and Albert R. Hill, Jr. will deny it'The Scriptures teach that in New Testament times, churches of Christ, cared for those for whom they were responsible,within the frame work of the local congregations, doing sowithout supporting Benevolent Institutions, such as Child-haven, Inc., Boles Home, Tennessee Orphan Home, and may operate likewise in harmony with the Scriptures today."
On the last two nights of the discussion, Albert R. Hill, Jr.will affirm this proposition and Thomas G. O'Neal willdeny it. It is scriptural for churches of Christ to sendcontributions out of then treasuries to such benevolent institutions as Childhaven, Tennessee Orphan Home andother legal homes among us, for the care of the needy."
Brother Robert M. Pressnell will be the moderator for Thomas G. O'Neal Alan Highers will moderate for Albert
R. Hill, Jr.
(Editor's notes We did not receive this announcement until after the last issue was ready for printing )
". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27
CONWAY SKINNER, Forest, Miss. The work seems to go well. Leroy Ensey, the previous evangelist has remainedin Forest. He is now in the electrical business. As the church here is so few in numbers, we thank God for this decision. My next meeting is at Mt. Olive, 5 miles west of Live Oak,Fla, from Sept. 14-24.
DeLAND DEBATE
Harold Dowdy of DeLand, Florida will meet J. M.Morris of Holly Hill, Florida in a debate of currentissues September 11-16. This discussion will take place in the building in DeLand, located on U.S. 17 at thenorth city limits. On Monday and Tuesday nightsHarold Dowdy will affirm the scripturalness of the DeLand church of Christ in organization, doctrine andpractice. On Wednesday and Thursday nights J. M.Morris will affirm the scripturalness of Mount DoraChristian Home. On Friday and Saturday nights J. M.Morris will affirm that the Herald of Truth is scriptural.If possible attend this debate and study these mattersin the light of God's eternal word.
EARL MORRIS, Haines City, Fla.-On Lord's day, July23, 1961, I began preaching regularly for the church at St.Cloud, Fla. This is my first regular work. We are small in number, but I believe we can do all the Lord commands us to do. We ask the prayers of all righteous men (James 5:16).
DONALD G. COLLINS reports that he is now with theWest Orange congregation in Orange, Texas. BILL CREWSwas the preacher since this congregation began about threeyears ago. The work looks promising. Brother Collins says,"The congregation at Logansport (Stanley), Louisiana whereI moved from is looking for a preacher, and they are standing firm against the 'issues' that are troubling the brotherhoodtoday."
H. C. MILLER of Ceredo, W. Va., presented a series oflessons at the Flatwoods meeting house Aug. 13 through20th. . . . GROVER STEVENS is to begin work with the Wendell Avenue church in Louisville, Ky., beginning Sept.1st. He is moving from St. Louis, Mo. . . . JAMES R. COPEof Tampa, Fla. was in a meeting with the Preston Highwaychurch in Louisville, Ky., Aug. 3 through 11. BILL MORRISdirected the congregational singing during this meeting. . . .
L. E. SLOAN of Palmetto, Fla. was in a meeting atShepherdsville, Ky. which closed Aug. 9. . . . J. W. HOLCOMB closed a meeting July 27 at Highview.
BOBBY K. THOMPSON of North Miami, Fla. was in a meeting at Meridian, Miss, which began Aug. 20. WALTER
N. HENDERSON is the local preacher. . . . BILL CAVENDER is to preach in a meeting at Westvue in Murfreesboro, Tenn. Sept. 18-27. RICHARD WEAVER is the localpreacher. . . . CONNIE ADAMS of Newbern, Tenn. was in a meeting at Lanton church near Spring Hill, Tenn. July 23
30. .. . Early in August HARVEY J. WILLIAMS of Gary,Ind. was in a meeting at Arrington church just north ofTriune, Tenn. . . . PAUL ANDREWS of Tampa, Fla. was ina meeting in South Hill, Va. beginning Aug. 6 .. . HARRY PICKUP spoke at the North Street church in Tampa Aug. 6and 13. .. . JOHN A. THURMAN is with the South End church in Columbus, Ga. He is the first preacher to be fullysupported by this new congregation, which has recently moved into a new basement building. Until June 1, Thurmanwas supported by Franklin Road congregation in Nashville,Tenn. This congregation has 44 members and is about 2 1/2years old. . . . R. J. LaCOSTE of Hercules Ave. in Clearwater, Fla. reports two baptized and two restored in hisrecent meeting at Big Clifty. Ky.
GOSPEL MEETING
Forest Hills, Tampa, Fla.
Marshall E. Patton of Par Avenue church in Orlando, Fla. will be the speaker in a series of gospel meetingsat the church in Forest Hills beginning September 17 to continue through the week. Brother Patton writes the "Answers For Our Hope" column for Searching theScriptures. You are invited to attend this meeting.
CURTIS E. FLATT, Florence, Ala.— I have preachedin a meeting July 16-22 at Spruce Pine, Ala. where BillyNor-ris preaches. His son, Benjie Norris, recent honorgraduate at Florida Christian College, lead the singing. July23-30 I preached in a meeting at Rock Creek in ColbertCounty, Ala. where Grover Hunt preaches. This is the oldhome congregation of the Srygleys who wrote andpreached so much half a century ago. There were ninebaptisms and one restoration in these meetings. I will be in ameeting in Wayne County, Tenn., Aug. 6-12. We are making fine progress on our new building here. C. L. OVERTURF of Tampa will preach in a meeting soon after it is completed. JAMES P. MILLER is scheduled for a meeting here in1962.
GOSPEL MEETING
12th Street, Bowling Green, Ky.
H. E. Phillips of Tampa, Fla. will be the speaker ina meeting at 12th Street church in Bowling Green, Ky. Oct. 15-22. B. G. Hope is the local preacher. Allwithin driving distance of this meeting are invited toattend.
A REPORT ON SHREVEPORT
Ward Hogland, Houston, Texas
About a year ago Brother Earl Hartsell and a few otherbrethren began meeting in Shreveport, Louisiana. It wastheir desire to plant the cause of Christ firmly in that city.Although they received much opposition from without andwithin they continued to meet in a rented building.
The Elders at Spring Branch in Houston, Texas having received their call for help decided to place a man full-time in that city. They selected Brother Huey Hartsell, a blood brother to Earl. Since that time the brethren in Shreveport purchased a nice meeting house. It is of brick constructionwith an annex made of wood for Bible study. The buildinghas central air-condition and many other fine features. It isprobably worth three times what they gave for it. The congregation is known as the Linwood congregation and islocated on the corner of Linwood and 75th.
After purchasing the building they asked the elders atSpring Branch about the possibility for a meeting. I was sent and the meeting was conducted July 10-16. Four responded to the invitation. Two were baptized, one restored and oneidentified. We had up to eighty people in attendance duringthe meeting. This is very good considering the congregationis made up of about nine families. We received excellentsupport from Haynesville and Logansport, La., as well asmany visitors from the city.
YOU can help this congregation and this is how: Make anote of the location and supply to anyone in need. Send thenames of relatives, friends etc. both in and out of the church. Also send the names of soldiers in Barksdale Air Force base. Send this information to Huey Hartsell, 2940 Hillcrest, Shreveport, La. Brother Hartsell is doing excellent work withthese brethren and will be happy to have any informationyou might give to assist in the work.
CONWAY SKINNER, Forest, Miss.-We arrived here in Forest, Miss., on the 4th of August. The work here is verysmall, and only about two and one half years old. The goodbrethren in Longview, Texas, of the Greggton church aresupporting me, thus enabling me to live and work here. TheForest brethren are well grounded in the dangers of institutionalism, and this will not present a problem in the work.We invite brethren traveling across highway 80 to drop inand worship with us when feasible. I was in Mayo, Fla.before coming to Forest.
James P. Miller, Co-Editor of Searching the Scriptures, will be with the Spring and Blane congregationin St. Louis in a meeting Oct. 1-8. All in the greater St. Louis area are invited to hear him. He will also do the preaching in a similar effort with the Plaza congregation in Charlotte, N. C. from Oct. 29-Nov. 5.Ferrell Jenkins with the St. Louis congregation and
T. A. Isaacs with the Plaza church.
WARD HOGLAND of Houston, Texas will preach in agospel meeting with the Seminole church in Tampa, Fla. Oct.22-29. Brother Hogland is one of the great preachers of thechurch and all in that section are invited to hear him. The Seminole congregation is located at the intersection of RomeAvenue and Wishart Blvd. on Tampa's north side.
JAMES P. MILLER, Tampa, Florida— The meetingwith the Tompkinsville, Ky. resulted in 6 additions. ROSSSPEARS is in his sixth year with this fine church and is lovedand re-spected by all. The meeting at Farmington, Ky. was con-ducted in a beautiful new building that is a credit tothe cause in that section. Large crowds came to every service. JAMES SHOCKLELY preaches for the church in Farmington. This was your editor's fifth meeting with this fine congregation.
We are glad to report that our beloved B. G. HOPE who fell some weeks ago and has had to preach in a chair from the pulpit of the 12th Street church in Bowling Green, Ky.will be able to resume his normal way of living in a matterof days. We wish for him a long and useful life in the sectionwhere he has so much influence for good.
E. G. CREACY, Horse Cave, Ky, August 21, 1961 Brother FOY E. WALLACE, JR., will do the preaching in agospel meeting with the Dry Fork church, beginning thethird Sunday in September (17), and brother ROSS O.SPEERS will direct the singing. Services daily at 10:30 a.m. and 7:15 C.S.T. Dry Fork is 12 miles south of Glasgow,Kentucky, on black-top KY. 249.
SAMUEL D. HEATON, Indianapolis, Ind, August 2,1961— JAMES R. COPE, president of Florida ChristianCollege, held a short meeting July 21, Aug. 1-2 at 40th andEmerson church in Indianapolis. Three messages on the theme of "The Kingdom of God" were well received. FOY
E. WALLACE is scheduled for the fall meeting at 40th andEmerson, and JAMES P. MILLER is booked for the springof 1962. LOREN RAINES is minister of this faithful congregation. I baptized two young men recently at Jasonville,Ind.
CONNIE W. ADAMS of Newbern, Tennessee was the speaker in a gospel meeting at McArthur Heights church,four miles south of Jasper, Alabama on Parrish highway.
T. E. AKIN, JR. recently resigned his work with thechurch in Largo, Florida. He is associated with the Life Insurance Company of Alabama and will be available forappointments on Lord's day. Brother Akin is sound in thefaith. His address is: 928 20th St., Largo, Florida.
BOOKLETS
BOTH SIDES OF THE MUSIC QUESTION— A written debate between Robert H. Bunting and Johnie Marion __________________________________$ -25
CAN A CHRISTIAN KILL FOR HIS GOVERNMENT?-Both sides of the questionare presented in this study by Bennie Lee Fudge .25
THE HISTORY OF CHRISTMAS— James L. Deni-son explains in full why we do not observe Christmas with any religious significance __________________ .25
1900 YEARS AGO— A survey of the establishment of thechurch, its organization, worship and work by J.Harvey Dykes ___________________________ .25
A SHORT COURSE IN TEACHER TRAINING—
Buford Holt gives ten lessons for teachers ____ .25 UNSPOTTED FROM THE WORLD— Charles A. Holt gives the facts and figures in a study of worldliness .25 WHERE ARE THE DEAD?— Maurice A. Meredith presents a study of this interesting question ___ .25 WHAT IS THE CHURCH OF CHRIST?— H. E. Phillips compares the church of today with the first century .25
COMMENTARIES
GOSPEL OF JOHN by William Hendriksen ____ 6.50 EPISTLES OF PAUL by W. J. Conybeare ___ 2.50 ACTS MADE ACTUAL by Don DeWelt _______ 3.50 ROMANS REALIZED by Don DeWelt _______ 3.95 MORE THAN CONQUERORS (Revelation)
by William Hendriksen _______________ 3.50 FIRST & SECOND THESSALONIANS by William Hendriksen ... ___ 4.50 FIRST & SECOND TIMOTHY & TITUS
by William Hendriksen _____________________ 6.00 NEW TESTAMENT EPISTLES by Victor Hoven .... 3.50 COMMENTARY ON DANIEL (Jerome) ________ 3.95 MATTHEW HENRY & THOMAS SCOTT
(six volumes) commentary on whole Bible .. 23.95
EPISTLE TO THE PHILIPPIANS by Larry W. Jonas3.95 COMMENTARY ON MATTHEW by Herschel
ALLEGED DISCREPANCIES OF THE BIBLE
CONFLICT WITH ROME by G. C. Berkhouwer 5.95 DOCTRINE OF ETERNAL PUNISHMENT by Harry Buis ____________________________ 2.75 50 YEARS IN THE CHURCH OF ROME by Charles Chiniquy ________________ . . 3.75 CHRISTIANITY RIGHTLY SO CALLED by Samuel G. Craig ..... .. . __________ 2.75 JESUS OF YESTERDAY AND TODAY
by Samuel G. Craig _______________________ 2.75 HISTORY OF PREACHING by Edwin C. Dargan .... 7.95 CHURCH IN THE BIBLE by Don DeWelt ________ 3.95 EUSEBIUS' ECCLESIASTICAL HISTORY ___ 3.95 HISTORY OF INTERPRETATION by F. W. Farrar 6.95HARMONY OF THE LIFE OF ST. PAUL
by Frank J. Goodwin _______________ . ____ 3.00 SEVEN LAWS OF TEACHING by John M. Gregory 1.75
Hobbs ___________ ____________________ 2.50 BOOK OF ISAIAH by George L. Robinson ________ 2.50 TWELVE MINOR PROPHETS by George L.
Robinson ... _____ . ___ __________ 2.50 A HARMONY OF THE GOSPELS by A. T.Robertson _____________________ _____ 3.00 THE LIFE AND EPISTLES OF ST. PAUL
GALATIANS by J. B. Lightfoot ______ __ 3.50 THE PEOPLE'S NEW TESTAMENT NOTES by B. W. Johnson (two volumes) __________ 6.00 COMMENTARY ON THE WHOLE BIBLE
by Jameson, Fausset & Brown __________ ___ 7.95 IRWIN'S BIBLE COMMENTARY by C. H. Irwin 4.00 MACKNIGHT ON THE GOSPELS (two volumes) ..... 6.50 MACKNIGHT ON THE EPISTLES ... ___ 8.50
REFERENCE BOOKS
HARMONY OF SAMUEL, KINGS AND CHRONICLES by William D. Crockett 3.50 CRUDEN'S DICTIONARY OF BIBLE TERMS by Alexander Cruden _____________________ 3.50 CRUDEN'S CONCORDANCE, HANDY REFERENCE EDITION by Alexander Cruden 2.95 BIBLE STUDENT'S ENGLISH-GREEK
CONCORDANCE by James Gall PELOUBET'S 4.95 BIBLE DICTIONARY COMPLETE 4.00 CONCORDANCE TO THE
AMERICAN STANDARD BIBLE ...... _____ 9.00 STRONG'S EXHAUSTIVE CONCORDANCE OF
THE BIBLE by James Strong ..13.75 NAVE'S TOPICAL BIBLE .... . .... _____ 9.95 LIDDELL AND SCOTTS ABRIDGED
GREEK-ENGLISH LEXICON _____ 5.50 YOUNG'S ANALYTICAL CONCORDANCE
TO THE BIBLE ______________________ 11.75
Thumb indexed _________ ___ ____ 12.50
BOOKS ON VARIOUS SUBJECTS
THE GOSPEL IN THE OLD TESTAMENT
by Donald A. Brandeis . .. .... 3.95 OUR DEPENDABLE BIBLE by Stanley E. Anderson 3.95 GOD SPAKE BY MOSES by Oswald T. Allis (paper) 2.00 UNITY OF ISAIAH (paper) by Oswald T. Allis 1.50 FIVE BOOKS OF MOSES by Oswald T. Allis _____ 4.25 PROPHECY AND THE CHURCH by Oswald T. Allis 3.75 PRINCIPLES OF BIBLICAL INTERPRETATION
by Louis Berkhof ________________________ 2.95
by Conybeare & Howson _5.00 THE EPISTLE OF ST. PAUL TO THE
280 TITLES AND SYMBOLS OF CHRIST
| 3.95 4.50 | |
| 3.75 |
MIRACLES OF OUR LORD by John Laidlaw ... _ 3.50
by James Large ______ _________ -_______ 4.95 APOSTOLIC FATHERS by J. B. Lightfoot ________ 3.95 THE LIFE OF DAVID AS REFLECTED IN HIS
PSALMS by Alexander Maclaren ______ ___ 2.75 PERSONALITIES OF THE NEW TESTAMENT
by Ralph G. Turnbull ..... .. . . 1.95 THE PATRIARCHAL AGE by Charles Pfeiffer ____ 2.95 CHURCH IN THE ROMAN EMPIRE
by Sir William M. Ramsay ___ . . .. 4.95 THIRTY YEARS A WATCH TOWER SLAVE
by William J. Schnell . ________________ 2.95 DEFENSE OF THE FAITH by Cornelius Van Til _.__ 4.95INSPIRATION AND AUTHORITY OF THE BIBLE
by B. B. Warfield _____ ________________ 4.95 PERSON AND WORK OF CHRIST by B. B. Warfield .. ____________ 4.95 PREACHING ON BIBLE CHARACTERS
by Farris D. Whitesell .... .... . .. .... 2.50 FROM HOUSE TO HOUSE by Ivan B. Stewart ...... 2.50 TYPES AND METAPHORS OF THE BIBLE
by J. W. Mouser ______ _______ 2.50 SECOND THOUGHTS ON THE DEAD SEA SCROLLS by F. F. Bruce _________________ 2.50 SYNONYMS OF THE OLD TESTAMENT by R. B. Gridlestone .. . . ______ 3.50 THE PRACTICAL USE OF THE GREEK NEW TESTAMENT ____ _____________________ 2.50 QUESTIONS ANSWERED by David Lipscomb &
E. G. Sewell _________________ __ 5.00 McCONNELL'S MANUAL FOR BAPTIST
CHURCHES ____________________ __ 1.50 STANDARD MANUAL FOR BAPTIST CHURCHES 1.00
— New Tract —
THE NEW TESTAMENT PLAN OF SALVATION
By H. E. PHILLIPS
10 cents each or $1.00 per dozen
$7.50 per hundred