SPEAKING THE TRUTH IN LOVE

11. E. Phillips

". . . But speaking the truth in love, may grow upinto him in all things, which is the head, eveChrist." (Eph. 4:15). The setting of this verse indicates that the "speaking in love" concerns the doctrine of Christ which provides the "unity othe Spirit" and opposes the being carried aboutwith "every wind of doctrine, by the sleight of men,and cunning craftiness, whereby they lie in wait tdeceive." This speaking in love also concerns the edifying of the body and the putting off of the old man and putting on of the new man; it involves "neither give place to the devil." (vs. 27).

Recently a number of statements, both vocal andwritten, have been made to me by members of thechurch to the effect that the editors and writers for this journal are not speaking "in love", but rather in a vindictive spirit with harsh and bitter articles that divide the church and alienate brethren. We appreciate even these comments because they cause us to inspect our own hearts to see whether or not they are true. I do not believe a single writer forSearching the Scriptures intends to write with avindictive spirit. If I thought so his writings would not appear in these pages.

What does Paul mean by "speaking the truth inlove"? Does he mean that no plain, condemning ofsin, rebuking language should be used? Does he mean that "name calling" should not be used? How shall we go about determining what the apostle meant by"speaking the truth in love"?

Before "searching the scriptures" to determine what this expression means, perhaps it is in order to inquire how one tells when another is NOT "speaking the truth in love." What standard is used? What do those who condemn us for not speaking inlove mean by "speaking in love"? Some of them mean that those who speak "boldly" are notspeaking in love; others mean that condemning words are not speaking in love; some mean thatwhen a brother's name is used in connection with a false doctrine or practice, it is not speaking in loveJust how do we determine when one is "speaking thetruth in love"? Since the apostle Paul was the instrument of the Holy Spirit to pen these words, let us observe how Paul spoke to see what "speaking inlove" means?

It means to speak BOLDLY the word of God."Great is my boldness of speech toward you. . ." (2Cor. 7:4). It means to use PLAINNESS of speech."Seeing then that we have such hope, we use great plainness of speech." (2 Cor. 3:12). It includes RUDE (unskilled, unpolished) speech. "But though I be rude in speech. . ." (2 Cor. 11:6). It means to make MANIFEST or to reveal. "That I may makeit manifest, as I ought to speak." ( Col. 4:4). Itmeans to speak to PLEASE God and not men. "But as we were allowed of God to be put in truth with the gospel, even so we speak; not as pleasing men,but God, which trieth our hearts" (I Thess. 2:4). "For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ" (Gal. 1:10). It means to speak the truth without FE AR. "T hen spake thLord to Paul in the night by a vision, Be not afraid,but speak, and hold not thy peace." (Acts 18:9). Itmeans to speak to put another to SHAME. "I speakto your shame. . ." (I Cor. 6:5) . It means to speakthe TRUTH and only the TRUTH. "Whereunto I am ordained a preacher, and an apostle, (I speak thtruth in Christ, and lie not;) a teacher of the Gentiles in faith and verity." (I Tim. 2:7).

It means to speak SOUND DOCT RINE. "But speak thou the things which become sound doctrine . . . Sound speech, that cannot bcondemned. . ." (Titus 2 :1,8). It means not to speakin the ENTICING WORDS of man's wisdom. "And my speech and my preaching was not witenticing words of man's wisdom. . ." (I Cor. 2:4). It means to REPROVE works of darkne . "And have no fellowship with the unfruitful works of darkness, but rather reprove them" (Eph. 5:11). Itmeans to REBUKE with all authority, sharply, andbefore all. "These things speak, and exhort, and rebuke with all authority" (Titus 2:15). "This witness is true. Wherefore rebuke them sharply,that they may be sound in the faith" (Titus 1:13). "T hem that sin rebuke before all, that others also may fear" (I Tim. 5:20). It means the CALLING OF NAMES. "Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, thathey may learn not to blaspheme" (I Tim. 1:20)"For Demas hath forsaken me, having loved thispresent world. . ." (2 Tim. 4:10). "Alexander the coppersmith did me much evil: the Lord reward him according to his works." (2 Tim. 4:14). "But Elymas the sorcerer (for. so is his name binterpretation) withstood them, seeking to turnaway the deputy from the faith. Then Saul, (whoalso is called Paul) filled with the Holy Ghost, set his eyes on him, and said, O full of all subtlety and almischief, thou child of the devil, thou enemy of allrighteousness, wilt thou not cease to pervert the right ways of the Lord?" (Acts 13:8-10).

Whatever "speaking the truth in love" means, idoes not forbid speaking boldly, plainly, makinmanifest, to please God rather than men, to speakwithout fear, to speak to shame evil doers, speaking only the truth, sound doctrine, reprove with allauthority, sharply and before all, and calling names

of those in sin.

Christ is also a good example of speaking sharplyand directly to sinners of their sin. Read the 23rd chapter of Matthew where Jesus condemned thereligion of the scribes and Pharisees in no uncertain terms. Was Christ speaking in love? In Revelation

3:19 Jesus said this: "As many as I love, I rebuke and chasten. . ." To rebuke sin is to speak in love

False teachers usually deceive by appearing tospeak in love. This impresses those who do not care for the truth. The doctrines of devils include "speaking lies in hypocrisy. . ." (I Tim. 4:2). Even some elder s ar ise "speaking per ver se things, tdraw away disciples after them." (Acts 20:30).T his is not speaking the truth in love. Some men use "good words and fair speeches" to "deceive the hearts of the simple." (Rom. 16:18). Some "speak great swelling words of vanity" to "allure throughthe lusts of the flesh" (2 Pet. 2:18). All of this could not be "speaking the truth in love" by Paul's owndefinition of it.

Most of those who criticize for speaking boldland plainly the truth of God, and rebuking with allauthority, sharply and before all, think of the loveas applying to the individual to whom the preachingis done. They view it as loving sinners so as not to hurt their feelings and expose their error too sharply. The real meaning of "speaking the truth in love" is to have that love for Christ, for the truth,for the church, and for the lost souls of men so as to hold nothing back that is profitable for them. Some have not the love for the truth that they might bsaved. (2 T hess. 2:10). We must love the truthmore than the "feelings" of men.

Our attitude must be right even in speaking sound doctrine. To preach Christ without sincerity just toadd affliction to someone, or out of envy and strife,is not right (Phil. 1:15,16). But this is not determined by the boldness and plainness of speech, nor by sharply rebuking sinners and erringbrethren before all. We make no apology for speaking the truth in love. This writer is not conscious of having ever written or spoken in envy, strife or bitterness. At the same time he intends to continue to speak the truth in love just as it was done by Christ and the apostles. As I find it written in the Book of books, I shall continue to speak iwith boldness and plainness of speech, God beinmy helper. If I know my own heart I desire none to be lost, but all to come to repentance and besaved.

RENEW NOW AND SAVE

We have enjoyed a continual growth in subscriptions from the very first. This has been due to the many helpful brethren over the country whhave worked to distribute this journal into the homes of friends and brethren in their community. We can never express our appreciation for the fellowship inthis effort to preach the word of Christ. Searchingthe Scriptures is now going into 42 of the 50 states and into 7 foreign countries. Many of the brethren who have helped us with the subscriptions willcontinue to do so, but we need your help also. We are asking each subscriber to renew and send in two additional names with your renewal for the lowprice of $5.00. After December 31 we will have to increase the subscription rate to $2.50 per year because of the continual increase in expenses. Now is the time for you to renew and send in the two extra names.

There are some now taking the paper who do not agree with our stand on the "present i ues" of the day. Of course, your renewal will not indicate anendorsement of our stand any more than mysubscription to the Gospel Advocate or the Firm Foundation indicates my approval of their stand on these matters. I intend, however, to continue tosubscribe to these journals because I want to know what is taught, and when truth is presented I want to accept it. We ask that you continue to subscribe for Searching the Scriptures to "see what we teach."There might be some truth you could use. At least you would know what others are teaching. Weurge all to compare what is taught in this journal with the word of God. T he Bible is the only true standard.

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"WE ARE NOT BOTHERED"

Hugh Davis, Lake Wales, Fla.

When we try to talk with brethren about those things of current i ue that are of such grave concern to us because of the wreck and ruin being wrought in the church, we do not always find amutual concern. Very often brethren make it plaithat they do not wish to be bothered with andiscu ion that might involve differences and therefore be unpleasant. They will sit up all nighwith Bible in hand discussing differences with Methodists and Baptists, but not with their brethren in Christ. A favorite way of dismissal is to say, and usually with a sigh of thankfulne , "Oh, we(meaning the local church where they are members) are not bothered with these things." From that point they talk of other matters, if they talk at all

Is it a good thing to be able to say that we ar e not bothered? Not necessarily. The church at Corinth was not bothered over fornication among them. To the contrary, Paul said, ''. . ye are puffed up, anhave not rather mourned, that he that hath donethis deed might be taken away from among you." (I Cor. 5:2) Those churches among us today thatare not bothered over the adulterous marriages theytolerate have no room for boasting. Baptist churches are not bothered over baptizing people who are required to confess they have already been saved,thereby invalidating the Bible purpose of "for the remi ion of . . sins" (Acts 2:38). We would like to get them bothered, but they aren't. Methodist churches are not bothered about their substitution of sprinkling for immersion, but they ought to beChristian churches may not be bothered over the use of mechanical instruments of music in the worshipof God, but this is not something over which to feel thankful. Most of the Christian churches are not bothered over church support of societies, missionaryand benevolent, to do the work of the church inpreaching the gospel and caring for the needyCentralization of power and resources in "sponsoring"

churches; church financed social and recreational activities: kitchens, fellowship (?) halls, youth bars, camps; church support of colleges, etc.— none of these things bother them. They are closed i ues as far as they are concerned. The time was when wethought they ought to be bothered and we would goout of our way to accommodate, but the days of yore they are no more. Why get worked up into a lather over their piano for which they have no authoritywhile our "on the march" brethren parade up andown the land promoting their idols in churches of Christ to the tune of "We do many things for which we have no authority" ? Why make fools of ourselves by trying to tell them their mi ionary societies are all wrong while our benevolent societies are all right ?Besides, they just might embarrass us by bringing up "our" Gospel Press mi ionary society which has solicited and received contributions from churches and individuals for the purpose of preaching the gospel via the printed page! Then too, we wouldn'trelish being questioned about "our" schools that are dipping their hands into church treasuries. A few years ago we heard frequent sermons on "The Difference Between the Christian Church and the Church of Christ." Invariably it was pointed out thatthey had their kitchens, fellowship halls, etc. Is it any wonder we don't hear such sermons anymore? "Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things." (Rom. 2:1

The fact that a local church is not bothered over these things may be attributed to mere indifferencewhere the cause of Christ is concerned. Their case may be like that of Gallio who "cared for none ofthese things." The desperate plight of the church and the cries of the concerned mean nothing to themThough we cry with the Weeping Prophet, "Is it nothing to you that pass by?" their answer is: "Oh, we are not bothered with these things." It is nothingto them that the authority of Christ is supplantedby the wisdom of men, the blood-bought church prostrated to human organizations, and her higand holy mission perverted to everything frofeeding the bellies of the social minded to the operation of business enterprises. Their pulpits mabe filled with promoters and sympathizers of all this denominational claptrap, and closed to any whmight have courage to denounce it, but they are not bothered. Why not just say, "We don't care!"

Some churches are not bothered over these things because many of the members are ignorant of what is going on. Of course, it is possible for such lack of information to be circumstantial, but in this age of advanced communications such is not probable. Veryoften the rank and file of the members are deliberately kept in the dark by a few who dknow. The iron curtain of censorship is exercised with all the arrogancy of papist dealing with common herd not credited with intelligence, orright, to evaluate and discriminate for themselves. Preachers and teachers are carefully screened andall discussion is hush-hushed for fear some honest soul might learn enough to become "bothered" over departures from the old paths. Others are like certain scoffers in the early church, "For this they are willingly ignorant of ..." (1 Pet. 3:5). They donot want to know the facts lest they become bothered in some way. Hence, theywill not discu , listen, read, or consider in any way anything that might enlighten them. Truly, "... this people's heart is waxed gro , and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their hearts ... " They remind me of an experienced preacher whom I tried to get to advise with me in my earlier preaching days. I asked him what hethought about some questionable things of which I had read in The Gospel Advocate; things now openly espoused by that journal. His reply was: "I make it a point not to read about such things, and then I can always say that I don't know." In other words, hewas being willfully ignorant so he wouldn't bebothered. Today that man is in the front ranks of the promoters of the very things he was "ignorant" of then. So shall it be with many more.

Then too, it may be that the local church is notbothered over these things because some who doknow the truth are suppressing their consciences. Many are heart-sick over conditions, but they havtrouble summoning the courage to "contend for thf ai t h which was once delivered unto the saints." They are afraid of being labeled as "cranks","antis", "trouble-makers", "orphan-haters", and thlike. If the church of a generation ago had dependedupon this kind there would have been no "mo backs", "cranks", and "antis" to resist the tide ofdigression and save a remnant. No doubt there were many in that terrible digression who went down totheir graves with seared consciences, knowinbetter, but holding their peace. Some of this present generation who know the truth will no doubt gquietly to their graves, part and parcel of the present digression.

As far as I am able to see, there is only oncomplimentary condition that could po ibly bereflected in the boast: "We are not bothered by these things", and this is when the local church is united in its stand for the New Testament pattern, and againstall these things that are not according to it. To be for things right necessitates being against things wrong.Error must be exposed as surely as truth must bebrought to light. Paul charged Timothy to "preach the word", but in the same verse he also charged,"reprove, rebuke" (2 Tim. 4:2). Again, he wrote to the saints at Ephesus, "And have no fellowship withthe unfruitful works of darkness, but rather reprove them." (Eph. 5:11) The church that would preach that we ought to sing, but refuses to expose the sinfulness of mechanical instruments in the worshipof God, when that error abounds on every hand, is not sound in the faith. What would we say of a church preaching immersion, but refusing to take a stand as to the scripturalness or unscripturalness of sprinkling or pouring? This is the very course that some churches are taking in regard to things now being promoted among us without scriptural authority. Their idea is "We are going to preach the truth and leave these things alone." Leave the pianoalone and within a generation it will be in theworship. Leave Premillennialism alone and it willsoon work its way into the church. Leave these things alone and before long you will have themtoo!

Brethren who say, "We are not bothered by these things", would do well to analyze local church conditions that make such a statement po ible. Is it because of indifference, ignorance, suppression ofconscience, or because the church is of one mind in

its stand for truth against these things?

The following article was written by brother H.

E. Phillips for his bulletin at Forest Hills in Tampa.

I feel that it is worthy of larger circulation. My

column this month therefore is given to its

usefulne . I marvel that every man and woman i

the brotherhood can not see its truth.

THE CASE OF THE GOOD SAMARITAN

In Luke 10 Jesus was questioned by a "certain lawyer" regarding the conditions of eternal life tohimself. Obviously this lawyer was not as interested in learning the conditions to life ashe indicated in his question, for he responded to the answer Jesus gave with another question designedto "justify himself." T he second question he asked was: "And who is my neighbor?" This question came because Jesus had quoted the lawhich said to love the Lord thy God with all thheart, soul, strength, mind, and thy neighbor as thyself. The Lord answered this second question by giving the well known le on of the Samaritan who helped the man who fell among thieves as he went from Jerusalem to Jericho.

T he account of this good Samar itan has been used by a number of liberal hobbyists to provchurch support of human institutions of benevolence in helping non-Christians. Three essential points are "proved" by this passage — Luke 10: 25-37: (1) The church has an obligation to help needy and suffering people; (2) The church may discharge this obligation through humansocieties of benevolence; and (3) The church hasan obligation in the field of benevolence to "all men" — non-Christians. In order that you may knothat I have not just created this position to havesomething to say, I now quote from a recent correspondence I had with a preacher on this subject: "I believe we have, in the case of the good Samaritan, sufficient grounds to prove thatthe church may use a purely human institution through which to perform an act of mercy, forwhich the church, not the institution, wouldreceive credit from God. — See Luke 10:25-37."

If there ever was a "wresting" of scripture to

fit a theor y, this is it! As to number one, the use

of this lesson to prove "chur ch obligation" is a

total disregard for the facts stated by the Lord.

Even the lawyer who listened to Jesus had to admit

that "he that shewed mercy on him" was the goo

neighbor, not the "church that contributed to the

benevolent agency."

If analogy is considered at all in the case of the

good Samaritan, instead of having a case where the church makes a contribution, we have a case

where an "outsider" — one who was NOT a Jew —

makes the contribution to help the "certain man."

And if the general view is accepted that this

injured man was a Jew, we have an example of a

non-Christian contributing to a human institution

in helping a Christian. This does not help the society

advocates.

In regard to the second point, the passage does not give comfort to the position that the church may contribute to a human institution, because the Samaritan did not make a "contribution." He said,"I will REPAY thee." He paid for what he received, which is entirely different from "contributing." Besides, as was seen in number one,it would mean that the NON-CHRISTIAN "made the contribution" and not the chur ch. My! MyHow logic goes out the window when one has apet project! The men who thus reason in the case of the good Samaritan have no more logic and scripture than the Methodist or Lutheran who reasons that an "infant" may be baptized b"sprinkling" which is "not for forgiveness of sins" by using the case of Philip and the eunuch in Acts 8:36-39. It proves not one point of his positionRegarding the third point, the passage does no

show that the church has an obligation to all men

generally. In fact, it does not show that the church

has an obligation 'at all; it is not speaking of th

chur ch in any sense. T his was a lesson to show

this lawyer who his neighbor was. He was trying

to justify himself in not doing what Jesus said was

essential to eternal life. The lawyer did not ask:

"How is the church to care for the poor?" He did

not ask, "Does the church have an obligation to all

men in general?" He asked: "And who is my

neighbor?" The case of the good Samaritan is

the answer to that question. When Jesus had

finished he asked the lawyer, "Which now of

these three, thinkest thou, was neighbour unto him that fell among the thieves?"

The one who so perverts the scriptures as some

have done in this case are condemned by II Pet.

3:16. See that you handle the word of God honestly.

SETTING THE RECORD STRAIGHT

Reference is made to an article by brother JerryBelchick appearing in the June i ue of "Searchingthe Scr iptures" concerning my leaving HoldeHeights in Orlando, Florida. I deny the false andmalicious charges that were made against me andthe Union Park church; and I can support myposition with concrete proof. Brother Belchick wasnot even a member of the Holden Heights church and is in no position to know whereof he speaks;and, hence, is certainly not the proper person tohave written such.

Faithful saints in Florida or coming to Floridwill not be so foolish as to merely accept theunsubstantiated condemnation by brother Belchick concerning me or the Union Park church; but wilhave the good sense to examine for themselves. Completely documented information concerning this affair will be sent to anyone upon request.

FRED R. BOGLE

ORLANDO, FLORIDA

A RESTATEMENT OF CERTAIN FACTS

It is a fact that on January 22, 1961, it was necessary for the church at Holden Heights in Orlando, Florida, to ask Fred Bogle to resign as an elder of that congregation. It is also a fact that because of Fred Bogle's unwarranted attack on thechurch at Holden Heights it was necessary for thchurch to mark him as a factious man. It is a fact that Fred Bogle and one other family beganmeeting in a rented building in the Union Park area of Orlando. It is also a fact that no faithful church in Central Florida will fellowship this factious group

It is also a fact that Fred Bogle's "documentedinformation concerning this affair" consists of a series of personal letters that he has written thatcontains a tirade of untruths, half-truths, andistortions of truth, which are not documents by any stretch of the imagination.

We who sign this document serve the faithfulchurches in Orlando as evangelists, have had anopportunity to examine the evidence presented and affirm that the above statement is true.

Jerry Belchick

Azalea Park Church of Christ

Connie Adams

Pine Hills Church of Christ

Marshal E. Patton

Par Avenue Church of Christ

Earl Fly Holden Heights Church of Christ

KOINONIA, "FELLOWSHIP," — No. 3KOINONIA IN HELLENISTIC GREEK

The Greek of the New Testament is often called the koine Greek, (from koinos, "common"). T his Greek was the "common" or vernacular Greek of the day. The koine Greek is sometimes called "Hellenistic" Greek.

Various writers, particularly Deissmann, havshown that the Greek of the New Testament is the koine Greek and not a "special Holy Ghost language."Often, therefore, the denotation of a word in non-Biblical Hellenistic Greek will greatly a ist us in determining the meaning of that word in the NewTestament. So it may be in reference to the word koinonia.

In Hellenistic Greek koinonia is especially used to denote the marriage union. One papyrus of the time of Augustus contains a marriage contract employingthe term (BGU IV.10519). Another papyrus of around AD 201 doesthe same (P Oxy XII.147383).

Another papyrus of around AD 140 employs koinonia in the sense, "belonging in common to.(P Flor 1.415)

The use of koinonia in the sense, "partnership," occurs on a papyrus of the John Rylands collection. The expression reads as follows: "my brother on my father's side, with whom I have no partnership(koinonian)." (P Ryl 11.11716 )

SUMMARY AND REVIEW

Before passing to an investigation of usages of koinonia in the New Testament it is expedient tosummarize here the information thus far obtained.

Evidently koinonia and its cognates are derived from the preposition sun (xun), "with," (others).Hence, koinos denotes "common," in contrast with idios, "one's own," (private). From the first,koinonia denotes a communion or association or partnership, but it appears to the writer that koinonia did not denote in the earliest cla ical writings the intimacy that is later involved in the word. It has already been observed that cla ical literature does not employ the term in the sense, "charitable contribution."

The writer feels that it is imperative to note that the noun koinonia does not inherently denote thnature of the "partnership." Nor does it inherentlydenote the person or persons or things with whom the "partnership" is enjoyed. The nature and extent of the partnership is strictly learned from the context of the word. This is very true even of our English word "partnership." We cannot arbitrarily assign, for example, a Marxian communistic conceptto the noun koinonia. This has been done by some, especially in reference to the koinonia of the earlychurch.

BOOKS OF SAMUEL

In the book of Samuel we have again, as the other books of the Old Testament, the Son of God as the central point. This book of Samuel could well becalled the Kingdom Promises. We will note that 1000 years before Christ Nathan, the prophet, said toDavid, "And when thy days be fulfilled and thoushall sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels,and I will establish His Kingdom. He shall build anhouse for my name, and I will establish the throne of his kingdom forever. And I will be his father and he shall be my son." It might appear here, in 2Samuel 7:12-14, that Nathan was talking abouSolomon, but a reference in the New Testament by aninspired man will show the folly of such. In Hebrews

1:5 where the writer says, "I will be to him a father and he will be to me a son" and applies this to Christ. This refers to Christ as the Son of God on His throne, but this throne is in heaven and not inJerusalem. Thus the reference to Christ as the expression of God's love to man and the Keynote oScripture. Here Christ was to occupy the throne ofDavid while David was sleeping with his fathers. Christ is now on the throne and David is sleepingwith his fathers. Note that on the Day of Pentecost Peter calls on the witness David. "Brethren, let mfreely speak unto you of the patriarch David, thathe is both dead and buried, and his sepulcher is with us unto this day. Therefore, being a prophet, anknowing that God had sworn with an oath to himthat of the fruit of his loins, according to the flesh,He would raise up Christ to sit on his throne; Hseeing this before spake of the resurrection ofChr ist, that his soul was not left in hell (Hades)neither his flesh did see corruption. This Jesus hath God raised up, whereof we are all witnesses." See the beauty of this passage — that while David sleeps with his fathers (is in the grave), that is his body, that God would set His son (Christ) on His (David's) throne?

Many other things of interest are in the book ofSamuel. We find the terrible disobedience of KinSaul and how God was displeased with him.

We see also the adultery of David and yet mangood points in his life. David had his problems as a man but much of the time his mirror revealed the worst enemy he had. The first king was chosen for his physical qualities but the second (David) wachosen for his spiritual qualities. He had personal troubles. He conquered lions in combat, also Goliath of Gath, but could not conquer himself on alloccasions. He had domestic trouble. Amnon seduced his sister, Tamar. Absalom killed Amnon for this crime and Absalom is killed by David's army. Hhad national troubles. His son stole the hearts of the people, led them in revolt and war against David.Yet the father asked the army to spare the son and when the sad news reached David of Absalom's death He said, "0, Absalom, Absalom, my son myson! I would to God I had died for Thee!" Hear the final charge of the great king as he passes the wayof all earth, "Be thou strong and show thyself a man,keep the charge of God to walk in his ways, that thou mayest prosper in all that thou doest." To keep the charge of David and hope for prosperity and at the end of the way a home with the redeemed,David looked past the time of his day and finds in Chr ist the hope for us in the after a while.

GIVING THE ANSWERS FOR OUR HOPE

Address questions to: 35 West

Par Ave. Orlando, Florida I PETER 3:15

-Marshall E. Patton

"UNWARRANTED OPINIONS, THINGS LAWFUL, THINGS COMMANDED" — A REVIEW (No. 4)

On pages eleven and twelve of his tract,UNWARRANTED OPINION, THINGS LAWFUL,THINGS COMMANDED, Brother D. Ellis Walker writes on the subject of fellowship in an effort to justify the brotherhood cooperative projects andecumenical elderships of the hour. He talks about a generic law governing fellowship and cites 1 John 1:3-7. The only law in these verses governingfellowship is that which demands that we "walkin the light." Upon this condition fellowshipbetween

him who so walks and God is promised. Outside this circumscribed area the fellowship under consideration cannot be enjoyed. "Walking in thlight" is the thing commanded. "Fellowship" is thble ing promised. Brother Walker ambiguouslyimplies that "fellowship" is gener icallycommanded and then cites some references as examples of obedience under the generic command.Thus, he implies a variation in the examples cited on the point at i ue. From this he concludes there is no exclusive pattern for "fellowship" amongchurches in the furtherance of the gospel. Now

there are several things wrong with hisreasoning

In the first place there is no command for"fellowship," generic or otherwise, in 1 John 1:3-7. "Fellowship" is the blessing promised upon thecondition that we obey the command to "walk in the light." Surely, he knows the difference between a promise and a command. The law governing"fellowship" is that which commands us to "walk in the light," or which is the same, walk as His word directs. Even his appeal to Eph. 5:9 adds nothing to his position but emphasizes the fact that one must walk in the light or as God's word directs for the "fruit of the light is in .. . truth." Now, ifBrother Walker will cite the, passage or passages authorizing the fellowship for which he contends,we will concede that he is "walking in the light," and may, therefore, claim the fellowship of 1 John 1:3-7. Until he does this he is without the fellowshippromised in that passage — indeed, he is out offellowship with God! For what fellowship does he contend? He contends for the centralizing ofresources of many churches under the control andoversight of one eldership for the accomplishment of a work to which all are equally related. This is done when a church contributes (has fellowship with) "sponsoring" church. None of the references on fellowship given by him authorizes that for whichhe contends. Examine them for yourself: II Cor. 8:4Gal. 2:9; Acts 11:22-26, 27-30; 15:22-41; 16:4; Col. 4:16; Rom. 15:26, 27; I Cor. 16:3,17; Phil. 1:3-5;4:14-16; II Cor. 11:8; 8:16-24; 9 :13: Therefore, heis not walking in the light

The word "fellowship" is from the Greek term "koinonia," which is defined by Thayer: "fellowship, a ociation, community, communionjoint participation, intercourse . . . "The context of I John 1:3-7 shows that "fellowship" refers to adivine relationship and the communion enjoyetherein. In some of the references cited by Brother Walker "fellowship" refers to a contribution. However, in all the references involving monetarycontributions on the part of churches in the "furtherance of the gospel" (Phil. 1:5) there is no variation — they always sent directly to the preacher! (Phil. 4:15,16). Neither Brother Walker nor anyone else can show any exception. Hence, thepattern is not generic but specific. While Brother Walker accuses those who make this an exclusive pattern of being no better than one who adds steak to the Lord's supper and instrumental music to worship, he is the one who adds to that "which isrevealed." Indeed, Brother Walker, "thou art the man."

On pages thirteen, fourteen, and fifteen Brother Walker writes at length in an effort to justify a board to direct a home for orphans. All the way through these pages he makes light of those whowould oppose such and brands them as transgressors! Thus, again Brother Walker shows his inability tdeal with these i ues. He shows that he does not know what the i ue is or else willfully and deliberately misrepresents honest brethren. If he does not know what the i ue is, he ought to quitwriting and speaking on the subject. Certainly hcannot, under such conditions, engage in objective study. Without a knowledge of the i ue he canonly muddy the water, add confusion, and continue to sow the party spirit of discord. If he knows what the i ue is, then he deliberately misrepresents honest brethren. T his is not said to be mean or malicious. It is a simple statement of facts. Now, let me show that this is true.

If Brother Walker 's life depended upon it, hcould not find one preacher from among the thousands who oppose church contributions to human in-situations who would object on scriptural grounds to a board (incorporated or unincorporated) directing a home for orphans. This is not the i ue! Yet,throughout these pages Brother Walker engages this straw man in combat. On page fourteen he lists the following things done by churches in compliancewith the law of the land: getting a building permit to build a church building, providing rest rooms in the church building, and appointing trustees for church property. He then argues that it is no more an act of disobedience for a group of Christians to set up a qualified board to direct a home for orphans than it is for the church to do any one of the above mentioned things. He even compares the board of the orphan home set up in harmony with the law of the land to a husband and wife who obtain a license to establish a foster home, and then argues that one is no more wrong than the other. Now, Brother Walker, you are so right about these matters. Who argues to the contrary? All of the opposition you face andmeet is purely imaginary! Why don't you faceopposition that is real? All of your implications that there are those who say any of the above mentioned things are sinful are just plain misrepresentations!

The i ue is not, May a home for orphans begoverned by a board of directors in compliance with the law of the land? The i ue is not, May the church obtain a license or even incorporate in compliancwith the law of the land in order to care for its needy ? The i ue is, May the church contribute from its treasury to another organization — a human institution ?

Furthermore, there is a vast difference between the relationship existing between the board ofdirectors of the orphan home and the home itself and the relationship existing between the church and the trustees of the church. In the case of the orphan home everything in the home is done at the discretion of the board. In the case of the trustees of the church everything done by them is done at the discretion of the church. In the former the home is an expedient of the board and in the latter thetrustees are an expedient of the church. HenceBrother Walker's implication that the board and thetrustees are parallel in relationship to the home andchurch respectively is false! Brother Walker, wouldyou endorse a board of trustees over the church sothat everything in the church was done at thediscretion of the trustees ? While such would be alright for the orphan home, it would be all wrong for thechurch and you ought to know why

This concludes our review of Brother Walker's tract. Again 1 must say that something is wrongwith a man and his position when he must hidebehind a copyright that allows no part of the tract to be reproduced in any measure whatsoever. Neverthele , I have tried to deal fairly with his tract and to expose his error in these reviews without violating his copyr ight. May God bless the effort to the end that truth may prevail.

SALVATION--FAITHFULNESS No. 8

Thomas O. O'Neal, Jasper, Ala.

In this series of articles it has been the purpose to set forth what the alien sinner must do in order to be saved. I have pointed to the Word of Godwhich teaches the gospel must be preached to thealien sinner, he must believe it with all of his heart, repent of his sins, confess his faith in Christ as the Son of God, and be buried in the waters of baptism for the remi ion of his sins. If one sincerely does these things, God will forgive his past sins. However, this does not mean that he will be saved eternally in heaven

After one has obeyed the primary commands of God to be saved, he must continue to grow in Christ. Peter states this in these words, "As newborn babes,desire the sincere milk of the word, that ye may grow thereby." (I Pet. 2:2.)

When one has been saved from past sins, he still needs to ask the question and learn well its answer,"What Must I Do To Stay Saved?" T he Apostle Peter says, "Add to your faith virtue; and to virtueknowledge; And to knowledge temperance; and totemperance patience; and to patience godline ; Andto godliness brotherly kindne ; And to brotherlykindness charity. For if these things be in you, anabound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." (I Pet. 1:5-8.) To fail to addthese things to our lives, Peter continues in verse 9 by saying, "But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins."

The Apostle Paul said, "Therefore, my belovebrethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as yeknow that your labour is not in vain in the Lord." (I Cor. 15 :58.) Thus, the child of God is to abound in doing the work of the Lord.

Paul wrote Titus that children of God were to live not after the world, but after godline . "For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously,and godly, in this present world." (Tit. 2:11-12.

Paul wrote to the Christians in the churches of Galatia and told them they were not to be guilty oadultery, fornication, uncleanne , lasciviousness,idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders,drunkenne , revellings, and such like." (Gal. 5:1921.) Instead of letting the flesh rule their lives, they were to abound in the fruit of the Spirit, which is love, joy, peace, long-suffering, gentlene , goodne ,faith, meekne , temperance. (Gal. 5:22-23.

One of the most tragic scenes is a faithful child of God who has returned to the ways of the world. Manya child of the King has started to run well but fell by the wayside to be lost forever. Of such an onePeter said, he was perishing, his heart is not righwith God, he is guilty of wickedne , he is in the gallof bitterness, and in the bond of iniquity. (Acts 8:20-23.) In another place, Peter said, "For if after they have escaped the pollutions of the world throughthe knowledge of the Lord and Saviour Jesus Christ,they are again entangled therein, and overcome, thelatter end is worse with them than the beginningFor it had been better for them not to have known the way of righteousness, than, after they havknown it, to turn from the holy commandmendelivered unto them. But it is happened unto themaccording to the true proverb, the dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire." (2 Pet. 2:20-22.)

We all need to remember our goal is eternal lifewith Christ and should not stop and engage in things that will keep us from the portals of glory. Sad, sad, sad, it will be to hear the Judge of all men say,"Depart, I never knew you." (Mt. 7:21-23.)

GLORIFYING GOD

Teachers of religion who have fought so long andhard against the necessity of baptism as it is taughtin the New Testament try to make it appear that by obeying the gospel the sinner is robbing God ofhis glory. They classify baptism as works and then make the argument that if we are saved by works it is not of grace, and hence we do not glorify God.They fail to take the teaching of the New Testament into consideration even on the question of works themselves. It is true that no man today can bsaved by the works of the Law. Paul makes this plain in Romans 3: 27, 28. Boastful works cannotsave. In the second chapter of Ephesians the apostle puts it simply when he said, "Not of works, lest any man should boast". In the same scriptures,however, we are taught by the Lord himself that "belief" is a work of God. This is found in John

6:29. "Jesus answered and said unto them, This

is the work of God, that ye believe on him whom ha

hath sent." If belief is a work of God, and man has to do thebelieving, then some works are necessary to

salvation. Since belief is a work of God, simply

because it is a command of God, then all of th

commands of God are the work of God. Faith is

the work of God because it is a command of God and comes from

God. In the same way, repentance is a work of

God, for it is a command of God and comes from

God. Baptism stands in the ver y same light, and

no man robs God of any glory when he is baptized.

Just the opposite is true; he gives God glory for the

very act of obedience and shows that he loves God

enough to do what God commands.

HOW DOES THE CHRISTIAN GLORIFY GOD?

I r emember sever al year s ago at Mayfield,

Kentucky in debate, Mr. L. R. Riley, a mi ionary

Baptist preacher, laid great stress on this question:

WHAT ONE THING DO YOU DO TO GLORIFY

GOD? Of course if you followed his thinking all

the way, the old Primitives would have the best of

the argument, for they plainly teach it has all been

done for them and they did not have to even believe.

In checking the teaching of the New T estament

on glor ifying God, I found that the child of God

does about everything the Baptist deny as

necessar y to salvation.

1. BY GOOD WORKS

I n Matthew 5:16 in the sermon on the mountthe Lord said, "Let your light shine before menthat they may see your good works, and glorify your father which is in heaven". It is strangeindeed that these works are called by these men"filthy rags". The good works we do are all to the glory of our Father. How then would it be po ible for them to say it does not matter. Are we saved regardless of God's glory in our lives?

2. BY FRUIT BEARING

In the great le on our Savior taught on the vine

and the branches, in John the 15th chapter, he has

this to say in the 8th verse. "Herein is my Father

glor ified, that ye bear much fruit; so shall ye b

my disciples." Those who are familiar with the

passage know that the Lord told them plainly i

the branch did not bear fruit it would be cut off

and bur ned. Fruit bear ing is an absolute condition

of salvation in heaven and one of the ways God is

glorified.

3. BY UNITY

Any man who teaches that one church is as good as another and different faiths are acceptable cannot glor ify God. I n the sixth ver se of the 15thchapter of Romans, we are told that we should be of one mind and one mouth and thus we can glorifyour Father. "T hat ye may with one mind and onemouth glorify God, even the Father of our LordJesus Chr ist." T he men who teach faith only as aplan of salvation also teach that it does not matterabout the unity for which the Savior prayed in the 17th Chapter of John and yet accuse God's peopleof not doing anything to glorify God when we callfor unity of faith and practice.

4. BY CONSECRATION

Strange indeed is a doctrine that teaches the

body of man belongs to the Devil and the soul still

be saved when the New Testament teaches that the

consecration of both the body and the soul is one

of the ways we glorify God. In the sixth chapter

of 1st Corinthians and in verse 20 we have this

teaching: "For ye are bought with a price:

therefore glorify God in your body, and in your

spirit, which are God's". The Christian gives God glorywhen he surrenders entirely to his hands and livesfor him.

SUMMARY

A people who do not wear the name of Christ

do not give him glory. A church that does not call

itself after the name of Christ is not glorifying him.

A Chr istian who does not bear fruit and do good

works can not give him glory. A worship that does

not follow the New Testament can not be used to

his glory. A life that is not completely dedicated

to the Christ is not a glory giving life. Yet, in this

wor ld, men say the name does not matter; th

church is not important, you can go to heaven

regardless of how you live, and works are as filthy

rags.

"GALATIANS 6:10"

Arthur M. Ogden, Live Oak, Fla.

This passage is the "Sugar Stick" of all those who desire to teach that "General Benevolence" is to be practiced by the church (local congregation),and it is no wonder, because if this passage taughtwhat they wanted it to teach, it would flow with sweetness to the satisfaction of that for which everyLiberal heart desires. The responsibility and scopeof this passage is so far reaching that any andevery thing that the church might possibly wanto practice could be justified by it. I do not desire that they should have this passage to abuse and to use to undermine the ver y principles of truth.

We are informed that since the Galatian Letter was addressed to the "churches of Galatia", its contents call for collective (church) action. can't help but ask some questions, brethren, and I would like to hear just one Liberal answer them. 1. Is it possible for a preacher to preach to the church and tell them their individual duties? 2. Is it possible for a preacher to preach to the chur ch and tell them ONLY their individual duties? An affirmative answer to either one of these two questions is an admission that there isabsolutely NO mer it in their argument on Gal

6:10. If their contention is true that the passage is

"collective" rather than "individual", it MUST be

proven from the context, and the context will not

allow it, for it shows that the responsibility of th

command is "purely individual". I would like for

those who advocate the Liberal position to

name just ONE t hing in all the book of Galatians

that calls for "collective" action. Where is the

passage? I would like to know, if it exists.

I have another question. If Gal. 6:10 calls for congregational action, how is it to be reconciled with I T im. 5:16? I s the apostle contending for one thing in one passage and the adverse in theother? Maybe someone can tell us how the church can practice in Gal. 6:10 what Paul forbids in I Tim. 5:16? He says, "Let not the church be charged." If it be said that I Tim. 5:16 has reference to the permanent care of the "widowsindeed" by the local church, while Gal. 6:10 has reference to temporary relief, such as in Acts 6,

then I would like to know by what rule of logi

Gal. 6:10 is (Please Turn to Page 12)

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

Kelton Whaley, Vinemont, Ala — Lee Gunter of Stevens

Avenue, Huntsville, Alabama, did the preaching in a fine

meeting at Vinemont, Alabama. One was restored. We

have had four restorations and five baptisms recently at

Vinemont. T he church is growing despite much opposition

by some who were former brethren.

Jimmy Tuten, Jr., St. Louis, Mo. — I began work the

first week in October with the Spring & Blaine church in

St. Louis, Missouri. My new address is: 6316 Pernod, St.

Louis 9, Mo. Before leaving the Northside church in Ft.

L auderdale, Fla. one was baptized and several restored

during the last few weeks. I still have a few indexes

for Vols. 1-2 of Searching the Scriptures for any who may

want them. Just send a self addressed and stamped envelope

and one will be sent to you.

E . L . Flannery, Gainesville, Fla. — We have decided to meet one hour later to benefit college students, thetraveling visitors, and our farm and aged folks. Ourpresent schedule is: Bible study — 10 a.m.; morning worship

— 11 a.m. evening worship — 7 p.m.; Wednesday BibleStudy — 7:30 p.m. If parents would pass this information on to their child in the university here it would be appreciated. We meet at 418 E. University Avenue. Myphone number is 376-8986 instead of 372-8996. We willprovide transportation for any student who will phone us in time. I am in a meeting at Bedford, (Cleveland Ohio, October7-14. Harold Dowdy is to be in a meeting here at Northeast November 4-11. I am to be in a meeting at Lake Weir church in Lakeland, Fla. with Tom Butler, November 25 December 2.

Things are encouraging here. T wo families placedmembership with us last Sunday. We now have 70 members and attendance is above 100, running 119 one Sunday and 121the next Sunday in September. It was 109 last Sunday. Wehave some 15-18 University students attending our services.

Jerry Belchick, Orlando, Fla. — During the past several weeks I have preached for the churches in Titusville, Merritt Island. North East in Gainesville, Leland, Lake Weir in Lakeland, Holden Heights, Par Avenue and Pine Hills in Orlando. On the second Sunday in September I began with theAzalea Park congregation in Orlando. T here were seventy present for Bible study and 90 present for the morningworship hour the first Sunday. We anticipate a pleasantand profitable work with these good brethren. Correspondents please note that my permanent Orlandoaddress is P.O. Box 5552.

H. E . Phillips, T ampa, Fla. — I enjoyed a good meetingwith the Westvue church in Murfreesboro, Tenn. Sept 23-30. A number of visitors from Nashville and surrounding citieswere in attendance. Dave Bradford is the good preacher with this faithful church. The elders have a deep respectfor the word of God and were very encouraging in thepreaching of the gospel. Two were baptized during thismeeting.

The Forest Hills church in Tampa is in fine condition spiritually. T he elders and brethren have planned a good program of preaching at home and away. This is one of the finest churches in the country, working in peace and harmony. I do not believe a single member is unconverted on the many modern innovations that have plagued the churches all over the country. I am happy to be associated with this church in the work of the Lord.

West Main Street church in Woodbury, Tenn. had a gospelmeeting Oct. 7-16 with different speakers each evening — Hickory Heights in Lewisburg, Tenn. was in a gospelmeeting Oct. 7-14 with Billy Ashworth doing the preaching

— James P. Miller will be at Par Avenue in Orlando, Fla. November 25 - December2. Marshall Patton is the preacher there — T he Santa Fe church in Atachua, Fla. had a series of meetings with different speakers each evening, September30 to October 7. The speakers were: E. L. Flannery, DaveFraser. Harold Dowdy, Rufus Merriweather. James R. Cope,Harry Pickup, Earl Fly, Jerry Belchick and Marshall Patton. C. K. Prentice is the preacher at Santa Fe — Herschel E. Patton of Lawrenceburg, Tenn. will be in a gospel meetingat the Arch St. church in Little Rock, Ark., October 22-28. Eugene Britnell is the local preacher. B. G. Hope of the 12th Street church in Bowling Green, Ky. was in a gospel meeting at Haldeman Ave in Louisville,

Ky., October 7-14— -James P. Miller will be in a meeting at the 12th Street church in Bowling Green October 21-28 —

B. G. Hope will begin a gospel meeting at West Bradenton, Fla. November 4 to continue through 11th. Oaks Gowen is the preacher at West Bradenton — John Iverson of Port Arthur, Texas was in a meeting at the Belmont Avenue church in Indianapolis, Ind., October 7-14. E arl Robertsonis the preacher there — L eslie Diestlekamp is to be in a gospel meeting at Spring & Blaine church in St. Louis, Mo., October 14-21. Jimmy Tuten, Jr. is the new preacher with this church — Harold Dowdy of Jacksonville, Fla. was in a gospel meeting with the MacDill church in T ampa, Fla. October 7-16. Colin Williamson is the preacher at MacDill — Hugh W. Davis of L ake Wales, Fla. is to be in a gospel meeting with the Pine Hills church in Orlando, Fla., November 11-18. Connie Adams recently moved to work with the Pine Hills church.

Morris Norman of Plant City, Fla. was in a gospel meeting with the Henderson Blvd. church in Tampa, Fla., Oct. 7-14. Everett C. Mann is the preacher at Henderson — William L ewis of Ninth Avenue church in St. Petersburg, Fla. was in a gospel meeting with the Temple Terrace church in Tampa, Fla., October 7-14. Robert LeCoste is the preacher at Temple Terrace.

Conway Skinner, Forest, Miss. — We recently concluded afine meeting, with Bill Cavender doing the preaching. Oneleft denominationalism to become one of us, making a totalof 17 Christians now worshipping with this congregation (though not all are in any sense of the word faithful). I amto begin a meeting in Mayo, Fla. Oct. 29 -Nov. 4, and then go to Madison, Fla. for the week of Nov. 5-11. I am lookingforward to being with many old friends throughout that area,and earnestly desire that all faithful brethren in that arealend their support to these two meetings.

Ward Hogland of Greenville, T exas will be in a gospel meeting at the Northside church in Lakeland, Fla., Oct. 15-21. Glenn Sheumaker is the local preacher . . . T he Main Street church in Chapel Hill, Tenn. had a gospel meeting Sept. 30 -Oct. 6 with Jimmy Thomas as the speaker . . . The Shelbyville Mills church had different speakers each night in a gospel meeting Sept. 30 - Oct. 7 .. . Herschel Davis, formerly of York, Ala., will begin work with the church in Waynesburg, Pa., October 21.

Ward Hogland was in a good meeting with the Seminolechurch in Tampa, Oct. 7-14 . . . James W. Adams of OklahomaCity will be in a gospel meeting with the University churchin Tampa, Fla., Oct. 24 - Nov. 4. Clinton Hamilton is the local preacher . . . Roy E. Cogdill was in a meeting at ValleyStation, Ky. where Ronald Mosby preaches . . . DonaldTownsley of South End was at Rockford Lane in October . . .Eugene Britnell was at South End church and Franklin T. Puckett of Dyersburg, Tenn. was at Park Boulevard in October . . . Bob Crawley is moving to Lexington, Kentucky to work with the loyal brethren there . . . C. L . McL ean is nowwith the Garden City church in Garden City, Georgia, near Savannah . . . W. C. Sawyer recently closed a good meeting atBreckton, Kentucky . . . Ferrell Jenkins is now working withthe West End church in Bowling Green, Kentucky . . . Grover Stevens is with the Park Boulevard church in Louisville, Kentucky . . . J. R. Snell is now with the church at Butler, Mo. . . . A. C. Grider has moved to work with the church at Meridian, Miss, and Norman Fultz will move where Grider was in L ouisville, Ky. at Preston Highway . . . David Claypoolis the new preacher for the Franklin Road church inNashville, T enn. . . . Ben Shropshire will move to Hawaiiafter first of the year.

Oaks Gowen of Bradenton, Fla. preached in a meeting inCamden, N. J. October 7-14 . . . The W. C. Hinton family have arrived in Japan for work there . . . Walter N. Henderson is now with the church at Clermont. Florida . . . Bob Nichols in Japan reports that the cost of living has increased since he left for that country, and reports that he is in need of more funds. His address is Central Post Office Box 921, Osaka, Japan . . . Paul Brock of Jacksonville, Fla. is in a meeting with the Jackson, Miss, church. Al Payne is the preacher for this church which meets at 1570 Maria Drive in Jackson.

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"Galatians 6:10"

(Continued from Page 9)

limited to temporary relief, so as to exclude the permanent care of widows? Is it not GOOD topermanently care for any widow regardless of age, color, or religion? If not, why not? Since the apostle has limited the responsibility of the church in I T im. 5:16, it is impossible that Gal. 6:10could have reference to congregational action,

since its scope is "all men".

The use of "we" and "us" by the apostle Paul in Gal. 6:10 provokes yet another question. Was

the apostle Paul a chur ch? "We" and "us" ar e

both first person plural pronouns which include

the speaker as on the same basis with those

addressed. Since the book was addressed to the

"churches of Galatia", it follows that the apostle

Paul must have also been a "church", unless of

course he was addressing the individuals that

constituted the churches, which thing is exactly

what he was doing. It is impossible for one man

to be "a church", and everybody knows it, but the

Liberal position on Gal. 6:10 demands it. What

proves too much proves nothing. THE TRUTH ABOUT THE TEXT The passage says," As we have therefore opportunity, let us do good unto all men, especially

unto them who ar e of the household of faith."

T he context is clear and plain that the

r esponsibility of the text is "individual". In verses

7 and 8, Paul teaches that every man sows, and

every man shall reap. In verse 9 the apostle

included himself in the number to reap, by his

use of the pronouns "we" and "us". Each man

shall reap what he sows, and Paul expected to be

in the number that "reaped life everlasting." But we

shall reap individually because we have sown

individually. "We shall reap, if we faint not." Verse

10 is the conclusion of verses 7-9 as indicated by

the use of "therefore". The conclusion is that we

should sow, "doing good unto all men, especially

unto them who are of the household of faith."

Verse 7 shows that it is "a man" that sows. The

passage therefore is purely "individual" as the

preceding paragraphs prove that it MUST be.

The responsibility and scope of Gal. 6:10 is to "do good unto all men", and one cannot confine it to benevolence and/or needy men. "Good" is anadjective and is used to describe. It does not identify anything except to its character. Since the "good" to be done is not identified, it is general and is left to human discretion to determine what is "good". While this includes benevolence, it does not exclude anything else that is "good". The individual's responsibility is not limited in Gal. 6:10 except by opportunity andone's ability to fulfill it.

T he scope of the command is not "all men inneed", but simply "all men". While a man's needmight be the incentive for good in one case, a man's lack of need might be the incentive for doing good

in another case. There are no limitations

whatsoever as to "who" is to receive the "good".

T he only r equir ement is that my "spir itual" brother receive the first consideration.

E ver y Chr istian should long to fulfill his desire of "reaping life everlasting" by fulfilling this command daily, and if we expect to be saved wemust. Those who teach otherwise however, destroy the individual's incentive to "sow to the Spirit" by communicating from hand to hand and from heart to heart, in that they have r eplaced "individual responsibility" with "collective action". But regardless of how far men might go inchanging God's word to shift the responsibility from the "individual", the passage still reads, "weshall reap, if we faint not. As we have therefore opportunity, let us do good unto all men;especially unto them who are of the household offaith."

REPORT CONCERNING CHICAGOLAND

Earl Fly, Orlando, Florida

On Sept. 3-9 I held a meeting for the Glen Park church in Gary, Indiana, where Harvey Williams labors as the faithful evangelist. We had goodattendance and interest throughout the meeting with many non-members attending, along with several preachers and other brethren from surrounding areas. Two were baptized on Wednesday nightfollowing the meeting.

The church in Chicagoland seems to be stronger now than it was even a few years ago. There are several sound churches with faithful gospel preachers who are strongly contending for the faith. As a result of the good fight of faith, and since almost all the modernistic preachers of yesteryear have left the faith completely and entered denominationalism, leaving Chicagoland free of their perverted gospels and corrupting influences, liberalism is not active nor aggressive to any great degree. Faithful preachers, such as Harvey Williams, Rolland Fritz, Melvin Curry, Aubrey Belue, Jr., Vestal Chaffin, Bryan Vinson, Jr., Clarence Burcham and others, are now in the area and doing a fine work of aggressively preaching the truth andfighting sin. With continued constant diligence andvigilance by the brethren in that area, the church no doubt will continue to grow spiritually and numerically and will continue to be a bulwark against all error. I am looking forward to another meeting in that area next spring.

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