WHO IS THE ANTICHRIST?

H. E. Phillips

John is the only writer of the New Testament to employthe term "antichrist" in speaking of those, or that which is, opposed to Christ. It is first used in I John 2:18: "Little childr en, it is the last time: and as ye have heard thatantichrist shall come, even now are there many antichrists; whereby we know that it is the last time." It is next used in verse 22: "Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." In chapter 4:3: "And ever y spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now alr eady is in the world." The last time John uses the word is in II John 7: "For manydeceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist."

There is a great difference of opinion as to the person or group referred to by this term. Some say it was the rebellious Jews— the Jewish Sanhedrin— others say it refers to the Popeof Rome, others to atheism, still others to the Devil, and some say it refers to some person in John's day who is notmentioned by name. Anytime the wor d of God warns us against something, that thing is always identified. WhenChrist spoke against the doctrine of the Pharisees, he told who they were. We believe these and other passages identifyfor us that antichrist of John's day as well as now.

John said there are "many.' Then it does not refer to asingle person as such. He said the antichrist was already inthe world, so it would not refer to the Pope as such because there were no popes when John wrote this. He said the one who denies that Christ came in the flesh is A deceiver and AN antichrist, hence it would refer to any whose attitudeand actions deceive.

"Anti" means opposed or against; "Christ" means anointed. This Christ was the Son of God, the Saviour of the world. He was the "anointed of God"; the anointed Saviour. The "antichrist" would be that which opposes the anointed ofGod. Jesus identified all who opposes him by these words: "He that is not with me is against me; and he that gathereth not with me scattereth abroad" (Matt. 12:30). To rejectChrist is to receive not his word (John 12:48). This word was given by the apostles, therefore to receive Christ wemust receive the apostles' doctrine (Matt. 10:40; Acts 2:42).Any per son that does not gather with Christ and is not with him is against him, regardless of who he is or what his religious practice might be. Since Christ said the person who is not with him is against him, that puts that per son against or in opposition to Christ. This is what antichrist means.

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Jesus said there would come false Christs to deceive many(Matt.24:5). There would arise false Christs and false prophets who would perform such signs and wonders as to almost deceive the very elect (Matt. 24:24). This would be "anti" or against Christ. There would also arise false apostles, deceitful workers, transforming themselves into the apostlesof Christ (II Cor. 11:13). The church at Ephesus wascommended for trying those who said they were apostlesand were not, and finding them liars (Rev. 2:2). There were false prophets who would appear in sheep's clothing,but would really be ravening wolves to destroy the flock (Matt. 7:15). John warned against believing every spirit: "but try the spirits whether they are of God: because manyfalse prophets are gone out into the world" (I John 4:1).There would be false teachers who would privily bring in damnable heresies, "even denying the Lord that boughthem . . ." (II Pet. 2:1). This is in harmony with John's description of the antichrist who would deny the L or d. Paul also speaks of "false brethren" in the Galatian letter: "And that because of false brethren unawares brought inwho came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage(Gal. 2:4).

From all these passages, how can we say that any one isthe antichrist and deny that all the others are? If one opposes Christ, all do, and for the same purpose and bthe same spirit.

Adam Clar ke in commenting on I John 2:18 says this about the antichrist: "Any person, thing, doctrine, system of religion, polity, etc., which is opposed to Christ, and to the spirit and spread of his Gospel, is antichrist . . . Every man who opposes the spirit of the Gospel, and ever y teacher and writer who endeavors to lower the Gospel standard to thespirit and taste of the world, is a genuine antichrist, no matter where or among whom he is found." (Vol. VI, p. 909).

Macknight in commenting on I John 4:3 says: "From this, as well as from chap. 11:8, it appears that Antichrist is not any particular person, nor any particular succession of per sons in the chur ch, but a gener al name for all false teachers in every age, 'who disseminate doctrines contrary to those

taught by the apostles; especially if these doctrines have atendency to derogate from Christ's character and actions as the Saviour of the world" (Apostolic Epistles, p. 666)

How can we identify false teachers to know whether they come under the term antichrist or not? In I John 4:1-6 the answer is found. "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." Peter said, ". . . there shall be false teacher s among you, who privily shall bringin damnable heresies, even denying the Lord that boughthem . . ." (II Pet. 2:1). We are instructed to try or test the spirits (prophets or teachers), even those among us, todetermine whether they are of God or not. In verse 6 hesays, "We (apostles) are of God: he that knoweth God heareth us; he that is not of God heareth not us." The difference between those who are of God and those who are not of God is determined by who hears the apostles of Christ and who hear s them not. "Her eby know we the spirit of truth, and the spirit of error."

In testing false apostles, pr ophets, teacher s and br ethr en, we compare the doctrine they teach and the fruit they bear with the word of Christ as given by the apostles. True doctrine is on the side of the true Christ; false doctrine is on the side of false Christs or antichrists. Timothy was to charge some to teach "no other doctrine" (I Tim. 1:3). John said those who abide not in the doctrine of Christ have not the Father (II John 9). Paul said some would not endure sound doctrine (II Tim. 4:3). He also said any one who taughtany other gospel than the one delivered by the apostles wasaccur sed (Gal. 1:8,9). Ther e is just one doctrine: the sound doctrine, the doctrine of Christ. Every other doctrinebelongs to the antichrist.

"They went out from us ... " (I John 2:19). "They"the antichrist: the false teachers and brethren who were not with Christ, but were against him. Their going out did notsignify a change of meeting place, or simply leaving theassembly. It meant leaving the body of believers by leavingthe faith; they went out from the fellowship of the saints. Fellowship is br oken in two ways: by the faithful withdrawing from the ungodly, and by the rebellious leavingthe fellowship of the saints.

In speaking to the elders of Ephesus Paul warned: "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them" (Acts 20:29,30). From whawould disciples be drawn away? From the fellowship of the faithful. The speaking of perverse things— false doctrines-was the power used to draw them away. Now these who didthe dr awing away would be those who had been elder s in the church. They had to go out from the disciples in order to draw AWAY disciples AFTER them. To the false brethren who came in to bring into bondage, we should give no placeof subjection not for a single hour (Gal. 2:5). Some would turn away their ear s from the tr uth and be turned into fables. They would bring in false teachers to tickle their itching ears (II Tim. 4:3). These are the ones towhich John referred in the expression "they went out from us . . ." That which turns from the truth is the work of antichrist. "Not giving heed to Jewish fables, and commandments of men, that turn from the truth" (Titus 1:14).The commandments of men are those orders that originate with men and not with God. It implies the speaking othose things beyond what is written (I Cor. 4:6) as well as leaving off what God has authorized. It also involves aperverted gospel which draws away disciples after the false teachers. (Continued on Page 3)

The Christian Church has long contended that theinstrument of music in worship is authorized in the same ver se wher e the song book, tuning for k, and song leader are authorized. Recently a friend said to me, when I asked him for Bible authority for the church support of benevolent and mi ionary societies, "They are in the same verse that authorizes the church to build a meeting house." I repliedthat this was the same argument the Christian Church used to prove the instrument in worship. I asked him how he would answer this argument. I got no reply except to say, "They are not the same." But they are. The instrument is a human innovation in the wor ship; the societies ar e human innovations in the work of the church. The authority for one is the authority for the other.

I recently heard a preacher trying to prove church support of colleges and benevolent societies by the expression: "EveryGood Work." When asked how he got human institutions in that expression, he referred to Ephesians 5:19 where we are instructed to sing "spiritual songs". He said many of thesesongs are written by Sectarians, and none of them are named in the Bible. He also stated that the song book was produced by a human institution, and concluded that since we can use this production of a human institution, we could also use ahuman institution to teach the Bible and relieve the afflicted. This was in answer to the question for his authority fohuman organizations in the expression "Every Good Work".

Now the fact that we are to sing spiritual songs does notpr ove that such songs must be given by title in the NewTestament, nor that Christians must have written them. The ver y scholar s used by this pr eacher to prove his point wer e not Christians, but they are accepted in their field ofdefining Greek terms. A spiritual song is not determined by who wrote it; it is determined by whether or not it is in harmony with the teaching of the Spirit (I Cor. 2:10-16)."For this cause we also, since the day we hear d it, do not cease to pray for you, and to desire that ye might be filledwith the knowledge of his will in all wisdom and spiritual

understanding" (Col. 1:9). It is not by "enlightened

judgment" that we determine what is and what is not a

spiritual song. Neither does "enlightened judgment"

determine what is a good work. This is done by the word of

God. Both the spiritual song and the agathos work must be

determined by what the Spirit teaches. The real question is

whether or not a good (agathos) work can be done by th

church contributing to a human institution. The same is true

of the church using the instrument in singing "spiritual

songs". A spiritual song is determined by what the Spirit

says, and a good wor k is determined by what the Spirit says.

In neither case, however, is the institution or the instrument

authorized. If the song is in harmony with the doctrine of

Christ and admonishes in the way of the Lord, it is a

spiritual song.

Then the idea that church supported human institutions

are authorized on the basis that the church uses a song book

produced by a human institution is completely illogical and

unscriptural. The printed New Testament is a product of a

Publishing House— a human institution— just like the song

book. The Lord wrote the Bible just as song writers wrote

spiritual songs that harmonize with the Scripture, and the

Publishing House only published them. Does this prove that

the church could support the publishing houses? Or does it

pr ove that the Bible may be taught by the chur ch thr ough

the Christian Mi ionary Society?

It is good to teach the Bible anywhere. It is right to use a

Bible printed by some publishing house that is in the

commercial business of printing Bible, which is itself not

"Christian" in any sense, but it is not scriptural for the

chur ch to make contributions to that publishing house in

order that it can print Bibles. Nor is it logical to a ume such

a business owned and operated by Christians would change

the principle and allow the church to operate through tha

human organization.

The "song book"— "human institution" point does not

parallel the situation involving the church support of

benevolent and mi ionary societies. For them to be

parallel the church would have to give the "fifth Sunda

contribution" to the Publishing House to enable it to publish

song books.

Any good (agathos) work must be defined by the word

of God, otherwise it is not an agathos work of the Lord. The

same is true of a "spiritual song". If it does not teach the

things of the Spirit, it is not a spiritual song, whoever wrote

or published it. "Enlightened judgment" does not determine

either what a good (agathos) work is or what a spiritual

song is. In both cases the New T estament is the only

standar d (II Tim. 3:16,17).

Antichrist . . . (Continued from Page 2) "They were not of us . . ." There is no fellowship betweenevil and righteous; between the works of Satan and the work of Christ. We are to "have no fellowship with the unfruitfulworks of darkness, but rather reprove them" (Eph. 5:11)Our fellowship with each other depends upon our fellowshipwith God. Our fellowship with God depends upon our walking in the light of his word. When one turns aside from the truth, he is not walking in the light and is not of those who walk in the light. If men can be turned from darkness to light by preaching the truth (Acts 26:18), these men can beturned from light to darkness again by teaching somethinopposed to the tr uth. As the childr en of dar kness ar e opposed to the children of light (I Thess. 5:5), so are those who turn to dar kness not of those who r emain in the light.John said "had they been of us, they would no doubt have

• continued with us." The very fact that they went out dem

onstrated that they were not of the same mind and the same spirit. It was proof that they had adopted another authoritythan that of Christ.

"But they went out, that they might be made -manifest that they were not all of us." To make manifest is to declare. Paul said the man of sin would be revealed. That means he would be shown or declar ed. God's will is revealed by theSpirit (I Cor. 2:10), and the antichrist is revealed or made manifest by the doctrine he preaches that is opposed tChrist. The light of God's word declares who is teaching error. "And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even tospeak of those things which ar e done of them in secr et. But all things that are reproved are made manifest by the lightfor whatsoever doth make manifest is light" (Eph. 5:11-13).

The antichrist is that which is opposed to Christ in andegree. It includes those who were once in the church as well as the most rank infidel. The very fact that they wentout by another doctrine evidences that they are no longer of the faithful. Had they been of the faith they would have continued with the faithful. This is the per son whoopposes Christ and is called by John the antichrist.

BIBLICAL WORD STUDIES

By E. V. SRYGLEY, JR.

Hamartano, "I Sin,"— No. 14

The writer believes that in the New Testament hamartia has two basic significations: "the committing of sin", and"the deed of sin itself." The noun will be studied, therefore, under these heads. This procedure is also followed byBurton. (E. Burton, A Critical and Exegetical Commentary on the Epistle to the Galatians, E dinbur gh: T. and T . Clar k, 1956, pp. 436ff.)

The use of hamartia in the sense, "the committing of sin", is mainly confined to Paul and John. The word is never used in this sense in the Synoptic Gospels and Acts.

In Paul, hamartia in this sense occurs very frequently inRom. 5-8. Notice representative passages: "That as sin (hamartia) hath reigned unto death, even so might grace reignthr ough righteousness unto eternal life by Jesus Christ ourLord" (Rom. 5:21). Also, "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin (hamartias) and death" ( Rom. 8:2). Cf. also Rom. 6:1; 7:7; 7:25; 8:3.

Twenty years ago the brethren had all the preachers classified. We had "big" preachers and "little" preachers and a gr eat gr oup in between. When asked about some br other the answer would be something like this: "Well, he is not what you would call a big preacher, but on the other hand he is not a little preacher either". This, of course, was clear: he was one of those that was "in between". The bigpreachers were men of great influence among the brethren and people would come to hear them from far and near. The wonderful thing about all this was that these "big" preachers were nearly always sound in faith and did the churches good wherever they went. I marvel that they have so quicklpassed from the scene. It has been several years since I have hear d these designations used. When br ethr en talk of pr eacher s in this day they talk mor e in terms of soundness and past accomplishments, and I think this is as it should be. It shows a better awareness of conditions in general and a finer concern for the truth. Yet somehow, I hate to see the "big" preachers fade into the pages of history. They mighhave meant little to the world but they wer e someone specialto the people of God and most of the time they left thbrethren a little stronger and more determined to stand upto the sectarians all around them. Maybe what General Mac-Arthur said about old soldiers is partly true of these also, "they just fade away". Paul, guided by the Holy Spirit, putit this way in I Cor. 3:5,6: "Who then is Paul, and who is Apollos, but minister s by whom ye believed, even as the Lor d gave to ever y man? I have planted, Apollos water ed; but God gave the incr ease."

JUST PERVERTED

In the very verses where the title for this column is found, the great apostle writes to the churches in Galatia like this:

"I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel;which is not another; but there be some that trouble you, and would pervert the gospel of Christ" (Gal.1:6,7).

Our brethren who are moving away from the authority of Christ in such a rapid fashion today need to learn this lesson of perversion .These churches in Galatia had madewhat would be considered by my liberal brethren today veryinsignificant departures from the faith. In the fourth chaptePaul names some of them. In ver se 10 and 11 he states:

"Ye obser ve days, and months, and times, and year s. I am afr aid of you, lest I have bestowed upon you labor in vain."

The simple truth is that these observances were notauthorized by the Lord, and therefore to keep them was to have all that the apostle had accomplished in the saving of their souls go for nothing. Yet in spite of these plain anundisputed passages brethren proceed to make the same mistake in our time. Thanksgiving Day was celebrated bysome churches in Nashville and other places as a religious holiday without one line of authority, and brethren are not even ashamed. I marvel that our own brethren who read the same New T estament and who call upon the same L or d can not see the point. If these acts caused the Galatian br ethr en to fall from grace, the observance of unauthorized days woulhave the same r esult now; and if not, why not? Br ethren continue to build kitchens and recreation halls, fellowship rooms and coffee parlors in the ver y face of Paul's statement to the church in Corinth to eat and drink at home (I Cor. 11:22).

Although the acts themselves ar e not by divine authority,it is the attitude that is so deadly. Brethren who do such things and encourage others to do them simply say, "It does not matter about the scripture". This is just another way of saying, "It does not matter about Christ". To accept Christ is to accept his right to rule. The author of this Galatian letter points this out in the fifth chapter, beginning with thefirst verse:

"Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with theyoke of bondage. Behold, I Paul say unto you, that ifye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by thelaw; ye are fallen from grace."

Step by step her e is what they had done:

1. Christ had made them free by his blood and law.
2. They refused his right to rule and were circumcised by the authority of Moses and the old law.
3. This made them debtor to keep all of the law and severed them completely from Christ.

Here is what our brethren are doing now:

1. Christ has made us free by his blood and law.
2. They refuse his right to rule and observe days andpractices of their own choosing

3.This makes them debtors to follow human wisdom in all matter s and sever s them from Christ.

EVERY GOOD WORK, EVERYWHERE?

Brethren from Central Florida gathered on Friday nightJanuary 12th, to hear brother D. Ellis Walker explain his tract, Every Good Work. In other places the issues andmistakes of brother Walker are exposed, but sometimes ththinking of brethren is just too much for the human mind to understand. Many of the brethren, and even the elders, came to Lakeland with brother Walker to give him support in the discussion. Surely they thought that this was a "good wor k" and they wer e ready. But to the amazement of the brethren, when asked to have a discussion like it in Gainesville, one of the elders gave a very emphatic No, loudenough to be hear d by all. Now is it po ible that this was a good work in Lakeland where brother Glenn Sheumaker preaches, but would not be a good work in Gainesville where brother Walker preaches? Or are the Gainesville brethren just ready in other places, but not ready at home? Oh well,br other Walker pointed out that every did not mean everyanyhow, and her ein we may have the answer .

THANKFUL INDEED!

Brother Phillips and I are very thankful for the fine r esponse to the last appeal for new subscriptions and renewals. They came in by the hundreds from all parts of the nation and from across the seas. Since the invention of the printing press gospel literature has had a tremendous impact on ththinking of mankind. I marvel that so many brethren are so indiffer ent about the good that can be done by the printed page. Tr y to think what the state of affairs would be if all of the brethren who believe in the all-sufficiency of the Bible and the church found in its pages left all of the printing ofreligious papers and tracts, etc., to those who would carry us into digression. Yet the good papers among us constantly suffer and some ar e even killed because br ethr en ar e not willing to take the time to help. We live in a busy world. It seems we are destined to even less time in the future as the pace grows faster with every passing year. God's children ar e going to have to decide on the things worth doing and see that they are done. It is not enough just to say, "Be yewarmed and filled". Not only does SEARCHING THE SCRIPTURES need the help of every friend, but the other sound papers need a boost from you also. "If you judge us worthy", take just a few minutes each month and pass on good word about the paper, and more important, the great truths for which it stands.

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ARE YOU GAMBLING WITH YOUR SOUL?

E. L. FlanneryLawrenceburg, Term.

John Blake, in a good article, says that "gambling rarelypays: and guessing never pays; for guessing is just another and more wide-spread form of gambling." He puts it this way:

"I have met and wor ked with a gr eat many people since I began to earn my own living, and I have never yet met asuccessful guesser.

"You would not think much of a car penter who, when hired to build a house, guessed how much lumber and materials would be required to make it.

"You would not have much r espect for a gr ocer who ladled out his prunes and beans and flour by guesses. Whoever guesses, gambles."

This is just common sense applied to practical things. Some of it could be applied to r eligion with wholesomeeffects. A man who would NOT accept a guess from his grocer man about prunes and beans, is SURE he is a Christian, because he feels like he is. It takes sixteen ounces to make a pound, and twelve inches to make a foot. The man who "feels" like he is a Christian wants his sugar weighed on a TESTED SCALES, and his cloth measured by a STANDARD YARDSTICK. He takes no chances onguessing at what he buys, but guesses at his salvation. His measure of religion is the fickleness of the human heart

The guesser is a gambler, in religion as in other things. God has given us a Divine measure of religious values in the New Testament. He who is measured by IT is right, or otherwise he is wrong. "If any man speak, let him speak asthe oracles of God" (I Pet. 4:11).

EXAMPLES OF GUESSING

Man has guessed that "faith alone" will save, but GOD has revealed that "Faith without works is dead" (Jas. 2:20).

Man has guessed that if he will pray earnestly that Godwill send unto him a saving faith. But God has revealed that saving "faith comes by hearing, and hearing by the word ofGod" (Rom. 10:17)

Man has guessed that he has nothing to do in his salvation, saying God has done it all. But Peter preached, "Saveyourselves from this untoward generation," (Acts 2:40)and again, James says, "But be ye doer s of the wor d andnot hearers only" (Jas. 1:22).

Man has guessed he can be saved outside the church of Christ, but the Bible reveals that the L or d adds to the church DAILY those that are saved (Acts 2:47).

BOOK-MILLER DEBATE

"Instrumental Music In Worship"

Morris Butler Book of the Christian Church and James Parker Miller of the church of Christ discussed the question of instrumental music in the worship in thHoward High School auditorium in Orlando, Florida, March 15, 16, 17, 1955. Large crowds heard every session of this debate. It is one of the finest in print. This book is the debate exactly as it was pr esented by Book and Miller.

Cloth bound -$2.50

QUESTION: Please clearly distinguish between "matters of faith" and "matters of opinion." If liberty is to be exer cised in "matter s of opinion," how far does this libertygo? Is there any divine limitation?— H.A.B.

ANSWER: The above question evidently grows out of a consider ation of a motto that has been used by br ethren since early in the restoration movement: "In faith unity; iopinion liberty; in all things charity." Various meanings havebeen given to the phrases of this motto, and I am persuaded that it has been gr eatly misunder stood and abused. Especially is this so when the interpretations are considered in the light of divine revelation. Space limit for bids dealing atthis time with these inter pr etations in the light of truth, butI suggest the matter as one worthy of study.

"Matters of faith" and "matters of opinion" are expr essions that may be and often ar e used in differ ent senses. Failure to determine the sense in which they are used results in confusion. Since faith comes by hearing the word of God (Rom. 10:17), it follows that "matters of faith" are matters revealed. In contr ast to this "matter s of opinion" ar e matter s unrevealed. However, to apply the mottphrase "in opinion liberty" to the whole of this area is togo beyond what the Bible teaches.

There are different areas of opinion, and the Bible imposes a different duty with respect to each. (1) There are things on which we have no revelation, e.g., the followingquestions: Why did Nicodemus come to Jesus by night? Outof what kind of burning bush did God speak to Moses? What was Paul's thorn in the flesh? On such matters libertymay be exer cised in thought only. Our duty is to hold such opinions to ourselves. If they be expressed, taught, anforced upon others division is inevitable. Consider Deut.

29:29. (2) There are some who have opinions on things onwhich we have revelation, e.g., the kind of music in worship,"mode of baptism," and the time (day) to observe the Lord's supper. Here no liberty can be tolerated at all. While one's opinion may be that something else will do just as well as that which is revealed, such an opinion is wrong to begiwith. Our duty is to have no opinion at all. Consider Col. 3:17; II John 9. (3) There are matters within an area authorized by some generic term. These are authorized though notspecified. These are called expedients. It is her e that the r estoration motto "in opinion liberty" applies. However, the liberty exercised in this area is limited! The divine limitations are found primarily in the following references: I Cor. 6:12; 10:23; Rom. 14:19-23. From these passages we learn that in order for any expedient to be acceptable unto God it must

(1) be "lawful", (2) it must "edify", and (3) it must not"offend." These conditions tell us how far liberty in this realm may go. Tolerance is to be exercised only so long athe above mentioned conditions are faithfully observed.

From one point of view expedients may be called matters of faith, because they ar e within an ar ea authorized by thWord (being authorized by some generic term), hence, are

"lawful" (Rom. 10:17; I Cor. 10:23). From another

viewpoint they may be called matter s of opinion, becaus

the Word has not specified which of the authorized

expedients is to be used, and human judgment (opinion)

must take over and select one in harmony with the above

mentioned conditions. In this latter sense "matters of

opinion" simply refers to lawful expedients. When the

expression "matters of opinion" is used in this sense and the

expression "matters of faith" is used in contrast to it, the

meaning is as follows: "matters of faith" refers to things

specifically authorized; "matters of opinion" refers to things

generically authorized. This is the most common usage of the

expressions. These considerations show why it is necessary

to understand the sense in which the expressions are used.

It is a mistake to think that matters of opinion

(expedients) are governed only by human judgment and I

Cor . 14:40, as some have claimed. This concept accounts for

such expressions as: "Where there is no pattern," "We do

many things for which we have no authority," "We do not

have to have Scripture for everything," and "We have as

much Scripture for this as you do that that"— implying there is

no Scripture for either. Remember, matters of opinion

(expedients ) are within a divinely authorized area. We walk

by faith every step of the way (II Cor. 5:7; Rom. 10:17; I

Cor. 10: 23; Col. 3:17; II John 9).

EVERY AGATHOS WORK

By D. Ellis Walker

Brother H. E. Phillips has assured me that I can have a

reasonable amount of space to answer every time I think

there is a misrepresentation published in his paper

concerning what I believe and teach. I pr opose to show

that the r eview of my book, "E ver y Good Wor k", b

Thomas G. Butler and Harold Dowdy in SEARCHING THE

SCRIPTURES is very inaccurate. In fairness to yourself and to

me, you need a copy of "Every Good Work." After

discu ing this matter with me, Brother Phillips agreed that

you should have my address, 124 S. E. 7th St. Gainesville,

Fla. so that you may obtain the book. If you wish it, the price

is twenty-five cents a copy or $20.00 a hundred.

The reviews by Thomas Butler and Harold Dowdy are in

themselves proof that at least one of them must have

misunderstood the booklet "Every Good Work". Will you

please consider the following:

BUTLER VERSUS DOWDY

Br other Butler says "must" Brother Dowdy says "may" "The author labors"First— the purpose of the exceedingly hard to show book— To prove that churches by the use of one adjective may contribute their resources (Greek-agathos) the church (and obligation) to human can not only contribute to institutions such as schools (as schools and eleemosynary David Lipscomb College )and institutions, but they must, Orphan Homes (as Christian provided they meet his Home and Bible School at Mt. standard of what is good Dora.) Jan. 1962. (agatho )". Dec. 1961.

Br other Butler said I said,

"they must". Brother Dowdy said that I said that "churches

may". Anyone can see that at least one of them failed to get

the matter correct.

What did I say in "Every Good Work?" I said, "This

paper's purpose has been to impress upon all of us the neces

sity of doing "every good (agathos) work." Page 21. I did not call the name of a single home or school. I neither concluded that churches must or may contribute to schools and homes. On a little over two pages (not five as Harold Dowdy said), beginning page 19 I raised the question "as to whether the local church and the individual Christian may contribute to the support of schools and orphan homes run by Christians." Here is a sample statement of my position (you need to read the whole section), "Just as surely as faithful Christians running a school or home have a right under God to establish a school or home for the purpose of doing a good (agathos) work, just that surely the local church and individual Christian may perform the good (agathos) work of fellowshipping them in their efforts "for the fruit of the light is in all goodness and righteousness and truth" (Eph. 5:9). To avoid confusion about the meaning of "every good work" I pointed out in the book that the adjective "agathos" in II Cor. 9:8; Col. 1:10; II Thes. 2:17; I Tim. 5:10; II Tim. 2:21; II Tim. 3:17; Titus 1:16; Titus 3:1 and Heb. 13:21 as translated in the King James and American Standard Ver sions is used attributively. According to Dana and Mantey's "A Manual Grammar of The Greek New T estament", page 118, the translators certainly could determine whether or not agathos is used attributively. T he fact that agathos is used attributively in these passages shows, as I contended on page 7 of "Every Good Work", that it is the kind of work that is under discussion, not the endless number of good works that may be performed. See also Objection III, page 16 of "Every Good Work" for more on this matter.

Battle of Reviewers Continued

BUTLER VERSUS DOWDY

"The colleges offer courses Ill in instrumental music, "To get the School and swimming, sports and Orphan Home in the churchdramatics. Brother Walker treasury and leave out the Fun contends teaching these and Frolic that so manycourses is a good (agathos) churches engage in today, the work provided they are author simply TELLS us that taught the Bible by they are not AGATHOS works.

Christians who do not . . oppose receiving money from Oh, a fellow might say the churches to teach these that it is evident that Fun and courses." Bro. Butler goes Frolic are not authorized under

on to contend that since the heading of AGATHOS Walker believes the above works. The missing link is are agathos works that he that the author does not have could not object to the the scripture to prove hischurch doing them. Dec. point so he says it is simply

1961. S.T.S.

EVIDENT to him, and ought to be evident to all." Jan. 1962. S.T.S.

Some of the very things that Brother Butler says that I say are good (agathos) works, Brother Dowdy complains because I say that they are not agathos. If you did not know Brother Dowdy's position on "Fun and Frolic that so many churches engage in today" you would think I have rebuked him because he called such things agathos works. On the other hand, when you read from Brother Butler you would think that I was as guilty of "Fun and Frolic" in the church as Brother Dowdy appears to be under his point III. For a thorough understanding of my position read the book "Every Good Work" and for a statement of it read paragraph 2, page 23. In the above comparison of Brother Butler and Brother Dowdy's statements it is evident that at least one failed to understand the matter correctly for Brother Butler says that I contend that teaching certain things are agathos works and that I could not object if the church did them, while on the other hand Brother Dowdy says in a general way about most, if not all, of the same items that I teach they are not agathos works.

AGATHOS GROUND AND TREE

Brother Butler attempts to rebut the teaching of "Every Good Work" by saying that my conclusions would put the church in "pine growing industry" and "farming business". For instance he quotes W. E. Vine to the effect that agathos describes a tree, Matt. 7:17, and ground, Luke 8:8. The tree is agathos not only because it is good in itself but because it bears good fruit, and so with the ground. The lesson for us is that we are agathos when we are not only good inwardly but when we also bear good fruit. When Brother Butler assumes that raising pine trees and farming are agathos works, he contradicts the facts of the New Testament. Such belong in the realm of the "good (kalos) works" mentioned by Paul in Titus 3:14. Notice that the marginal rendering in the A.S.V. for "maintain good works" is "profess honest occupations."

"FELLOWSHIP" AND "CONTRIBUTION"

Brother Dowdy says under "IV" in his review, "He forgot to prove that the words 'fellowship' and 'contribution' were identical terms". I think he has reference to this statement, "Just as surely as faithful Christians running a school or a home have a right under God to establish a school or home for the purpose of doing a good (agathos) work, just that surely the local church and individual Christians may perform the good (agathos) work of fellowshipping them in their efforts 'for the fruit of the light is in all goodness and righteousness and truth (Eph. 5:9).'" Now, in answer to Brother Dowdy may I point out that the same Greek word, Koinonia, which is translated "fellowship" twelve times (Acts 2:42; I Cor; 1:9; II Cor. 6:14; Gal. 2:9; Phil. 1:3-5; Phil. 2:1; Phil. 3:10; Philemon 6; I John 1:3; 6,7) is twice translated "contribution (Rom. 15:26; II Cor. 9:13). Furthermore, when the word koinonia is translated "fellowship" in II Cor. 8:4 and Phil. 1:3-5 it undoubtedly has reference to contribution.

DOWDY'S INACCURACIES

Brother Dowdy's review has too many inaccuracies for us to check them one by one. Please take a copy of "Every Good Work" and see how few things attributed to me by him can be found in my book. Check the number of times he judges my motives. Notice how he has reversed the form of an idea and added to it. For instance compare "II" under Brother Dowdy's review with the paragraph in my book which begins at the bottom of page 19. Notice that in his subdivision "(b) under the heading (T he first 18 pages)", Brother Dowdy says, "KA LO S (good) works however may be enjoined simply on a single individual". T his statement is the exact opposite of what I said in the first paragraph under SU MMIN G UP.

BUTLER AND DOWDY AGREE!!!

Brethren Butler and Dowdy are agreed upon one point, viz. that in order for a work to be an agathos work, it must be specifically and explicitly set forth. Brother Dowdy says, "If it is not in the SCRIPTURES it is not an AGATHOS work." Brother Butler is even more explicit in repeating the same human rule. In order to show you how human his rule

is on good (agathos) works, we shall compare it to a human rule similar to it on "spiritual (pneumatikos) songs". (For the command for "spiritual songs" see Eph. 5:19 and Col.3:16).

Butler's Human Rule for A

Butler's Human RuleSpecific Work Applied to "Spiritual Songs"

"When the noun work, which

the adjective (agathos) When the noun, song, which the modifies is a wor k the New adjective (pneumatikos)

Testament commands and modifies is a song the Ne

Testament commands andthis work is done in the waythis song is sung in the way the

the New T estament dir ects

then and only then does thisNew Testament directs then wor k become a good and only then does this song (agathos) work." become a spiritual

(pneumatikos) song.

The falseness of Brother Butler's human rule for specific good works is easily seen in the above comparison. Followinghis method of law-making we would not be able to sing a single spiritual song for none of the songs we sing are in the New Testament. Following the judgment of a properly enlightened mind we sing "spiritual songs" even thougthey are humanly composed, both words and notes, andpublished by human institutions (publishing companies).Brethren Butler and Dowdy have not only been singinghumanly composed songs, published by human institutions, but many, many of the songs they have been singing were written by sectarians. How can they do these things and at the same time denounce me because I use an enlightened judgment in order to determine what is a good (agathos) work? The "good (agathos) works" do not have to bespecifically set forth any more than the "spiritual songs"! Their song books have hundreds of human songs none of which can be found in the New T estament accompanied bynotes showing the way it is to be sung. Let them throw awaytheir hundreds of human songs before they condemn mfor a few good (agathos) works.

After considering all of the foregoing, I am r eminded of the fact that both Brethren Butler and Dowdy have talkedto me about a debate. The first debate I want to hear is one between Brethren Butler and Dowdy over what D. Ellis Walker said in "Every Good Work". Since they differ from each other in their reviews, I suggest you get a copy of "Every Good Work" and read it for yourself. You certainlywould be "har d put" to do wor se than they did when they read it.

PRAYER AT THE LORD'S SUPPER

Maurice W. Jackson, Jr., Titusville, Fla.

The unique characteristic of the Lord's people is that theyfollow the Lord, in all matters religious. We recognize Hiauthority, and r espect it as order s from heaven. Or as our brethren of the past have said: "We speak where the Bible speaks, and are silent where it is silent; we call Bible things by Bible names; and do Bible things in Bible ways."

This is no less true regarding the prayers offered at theLor d's table. Often times many well said expr essions ar e uttered in prayer at the Lord's table. Many of these expressions may sound beautiful so far as man is concerned. But the question must be considered, "Are weendeavoring to please God or man?"

Let us notice the example of Christ as He instituted the Supper. ". . . Jesus took bread, and blessed (gave thanks for— MJ) it, and gave it to the disciples, and said, Take eat; this is my body. And he took the cup, and gave thanks, and gaveit to them, saying, Drink ye all of it"(Matt.26:26,27-AV).It is evident that the Lord in instituting the Supper, gavethanks for the bread and the cup (fruit of the vine). In this particular we will do well to follow this example.

There is an appropriate time to ask God's forgiveness of our sins, but at the Lord's table is not it, for it has no connection with the forgiveness of sins. There is a time to express thanks to God for our daily blessings, but at theLord's table is not it. Neither is it the time to thank God for the church, or for the Bible, or the country in which we liveand its leaders, or to ask Him to help us live acceptably, etc. At the Lord's table is not the time to enter into a long rambling prayer (or at any other time, frankly!). Prayers of this nature at the Lord's supper, tend only to impress man (cer tain men), and to destroy the solemnity of the occasion. Jesus took the bread, gave thanks for it, br oke it, and gaveit to the disciples. This is our authoritative example!

Often we hear prayers at the Lord's supper in which expressions of humility are elaborately voiced, and in the process thanks are not even offered for the elements that constitute the Supper. Such a prayer is out of harmony withthe example of Christ, and the simplicity and solemnity of the Lord's supper.

The Lord's supper is for the Lord's people, and them only, (i.e., those in the kingdom, or chur ch, Luke 22:30). Wknow what it is, and why we partake of it, and the ble ings obtained for so doing. At the Lord's table is not the time toteach a lesson to unbelievers (non-Christians) regarding thLord's supper. From beginning to end our conduct should be simple and to the point. Our pr ayer s should be in like manner.

EVERY GOOD WORK

Harold Dowdy, DeLand, Fla.

It is the continual practice of brother D. E. Walker to be just so vague and indefinite in his defense of Institutionalism that he gives the appearance to his friends that he is supporting human institutions in the chur ch budget; and athe same time when his position is exposed for what it is, he wishes to be able to cry "inaccuracies" and "misunderstanding." If Walker is not advocating church contributions to such institutions at Mount Dora Christian Home and Bible School and David Lipscomb College thehis booklet is worthless even to his liberal brethren in its application. Of course he cries when his position is exposedfor what it is!

Now to his efforts to align Dowdy against Butler— Both of us oppose the position that the church "may" or "must" contribute to Colleges and Benevolent Institutions. In Funand Frolic, Butler was speaking of the consequences of a church supporting colleges, and Dowdy was speaking of Walker's statement about the church itself engaging in fun and frolic. No contradiction, we both oppose the church supporting funand frolic either by contributing to colleges or buildingfellowship halls and swimming pools.

Motives— It is not true that Walker's motives were judged.

KALOS-The statement "KALOS works however MAY be enjoined simply on a single individual" is not the exact opposite of what Walker said, for it is "MAY" bother Walker, not "MUST." Now you have gone and done ityour self.

When charged with being popish about selecting the "good works" for the church, Walker replies that it must be all right for him to do this since we choose the "Spiritual" songs to be sung. But for this to be a parallel to what Walker is doing with his Institutional Argument he must find the Divineauthority for the church to contribute to a "Christian" College. Then we can see about one's "judgment" in the area of what is a "Spiritual" song and what is a "Christian" College. We DO HAVE the Divine command to sing"spiritual" songs, but where is the authority for the church contributing to a "Christian" College? Walker is not exercising "enlightened judgment" in this matter, but rather legislating where God has not done so.

Walker in his review states, "I neither concluded that chur ches must or may contribute to schools and homes." Then WHY THE BOOK in the first place, brother Walker? Did you conclude that churches "MUST NOT" or "MAY NOT' contribute to schools and homes? Why did you havethe section— "The School and Orphan Home Questions"— in your little book? Just to fill up space? To show how straightforward you are? How definite? How clear AGATHOS makes these questions? Or did you conclude after your study of AGATHOS that there can be no conclusion?

It has become evident that Walker's "Every Good Work" is to become the gr eatest liability that the liber al cause in this area has yet been called upon to swallow. It is not the first . . . nor shall it be the last such burden heaped uponthose who have "gone onward and abideth not in the teaching of Christ."

SCRIPTURAL ELDERS AND DEACONS 'A Study of Church Organization" by

H. E. Phillips

A book every elder, deacon, preacher and Christian should

read in the light of God's word. I ues revolving around "Church Organization" are ever present with us.A thor ough scriptural study of this important subjecEighteen chapters dealing indetail with the organization of the church, qualifications and duties of elders and deacons, and duties of the church toward them. Over 300 pages of easily read type, cloth bound.A complete scriptural index in the back of the book plus references to standard works in the text. Chapters discuss: "The Na ture of Church Organization"; Perverted Organizations in the Church"; "The Scripturally Organized Church"; "No Elder Theory"; "The Relationship— Apostles, Elders, Preachers"; "The Eldership andApostasy"; "The Authority of the Eldership"; "ScripturalAppellations of the Oversight of the Church"; "Attitudes Toward Qualifications of Elders and the Consequences"; "The Qualifications of An Elder"; "The Duties of the Eldership"; "Duties of the Church Toward the Elders"; "Ordaining oElders"; "The Office of Deacon"; "The Qualifications of Deacons"; "Duties of Deacons and the Church"; "ConcerningWives of Officers of the Church"; "Questions and Answers".

Cloth bound -$3.75

KEYNOTES OF SCRIPTURE— GENESIS

The Bible is God's great song of redemption. Every songhas its keynote. E ver y note in the composition must harmonize with the keynote, otherwise the song will produce a discord where this is not so. The keynote of Revelation is Christ. Everything promised for our good here and happiness eternal centers around Christ. Words are the vehicles of expression. Christ is God's complete expression of His willto man, hence, He is called the Word. In the followingarticles we shall see God's expression of His will througChrist.

The book of Genesis is commonly referred to as the book of Creation, the book of Beginning, or better the book of Origination. This book is not mer ely to give us an idea of things long ago, or the facts of where we came from, butrather to show the beginning of God's plan to save the human family through His promised seed, Christ. In this first book of the Bible we have the following gr eat truths r evealed:

1. The seed of woman shall bruise the serpent's head. Here is a reference to Christ as the seed of Woman. Such great characters as Abraham, Isaac, Jacob, etc. were never referred to as the seed of woman. Abraham was the seed of T er ah, I saac the seed of Abr aham and Jacob the seed of Isaac. Aside fr om the or dinar y, we have the seed of woman, Christ, shall bruise the serpent's head. Here is a direct promise of the virgin birth. The modernistic trend in and out of the chur ch will not accept this statement fr om God, but nevertheless it is His revelation and we determine what we ar e by our attitude towar d this note in God's gr eat song of redemption.
2. To Abraham, in Genesis 12, the seed of Abraham would be the seed through which all nations of the earth should be blessed. E ven though Abr aham could not see the end of this great promise God made to him regarding Christ, his seed, he followed to do God's bidding. Cannot the student of the Bible see in the death of Isaac, the child of pr omise, a beautiful comparison of Christ the promised seed? When Abraham was commanded to offer his son on the altar, is it not clear to you a reference in God's great song of redemption to Christ being offer ed by his Father for the sins of the world? With an eye of faith hear the cr y of Isaac and see in the New Testament "Christ cried out with a loud voice." Hear Paul in Gal. 3:16 tell us this is the seed that was promised to Abraham.
3. See the promise renewed to Isaac and Jacob and finallynotice even the particular tribe through which the seed was to come. In Genesis 40:10 "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be."Here is a direct reference to Christ the great lawgiver and the one that would have on his head the r oyal cr own of majesty,honor and power .

Dear Reader, can not we see in the book of Genesis the idea of origination of God's gr eat song of redemption and every note-in this great composition of revelation harmonizing as it strikes a beautiful melody on the strings of our heart without a single discord as the writer of God's will sings of Christ, the complete expression of God's will to man?

T oday many people deny the miracles of the Bible because (1) they have never seen a miracle occur, and (2)miracles are opposed to logic and reason. Because of these reasons men try to explain away the miracles or to contend they are stories to entertain the simple. Some have contended that when man becomes wiser he will be able to explain thmiracles of the Bible on a logical basis. As for the first objection, many things have occurred in the past that we did not witne , but they still happened. I was not pr esent when America was discovered, but others were and have passedthe record of this event down to our present time. Individuals were present when miracles were performed and recorded these events. As to the second objection, if the miracles could be explained they would no longer be miracles. Miracles were performed, not to be logical, but, to show the power of God. T oday one cannot find God in a micr oscope or a test tube. This is no proof that He does not exist. Some wouldcontend that since they have not seen God, nor can He, according to their logic and reason, be demonstrated, Hedoes not exist. Some contend that since one cannot demonstrate the events of Genesis 1, they did not actually occur or that sur ely they did not occur as they ar e r ecor ded. They would take the present forms of life and work backward by "possibilities", "probabilities" and "reasonable assurances" to explain step by step how the creation took place. From these admitted a umptions they will explain the life of today andbe quite surprised if their opinions are not accepted withoutquestion. They claim to seek a logical answer for the events of the past. What is logical about a fish or one of his relatives crawling out of the water and becoming a land-dweller? Why would one or a few of these forms of life do this and the r est of the forms be contented with the life in water? It would be just as reasonable and logical for man to take to the water, develop gills and be able to escape theproblems and discomforts that confront the terrestrial dwellers.

LED BY THE SPIRIT OF GOD

A. M. Plyler, Parrish, Ala.

"For as many as are led by the Spirit of God, these are the sons of God" (Rom. 8:14). No wor ds utter ed in Heaven or on earth, by God himself, or man his cr eatur e, ever came with mor e clarity and positiveness than these words spokenby the inspir ed apostle Paul.

By this text we can easily know exactly who are children of God. Every person upon this earth that is led by the Spiritof God is His child. And on the other hand, not one per son who is not led to obey the teaching of the Spirit of God can be His child. Therefore, no theory that would indicate, teach, or imply that a man can live so as to please God, except asever y move and step of his is directed and pr ompted by theSpirit of God, can be true.

L et us then under stand that the Spirit of God speaks in no language that is not easily understood. "Now the Spirit speaketh expressly" (I Tim. 4:1). Again, "Wherefore as the Holy Ghost saith, Today if ye will hear His voice, Har den not your hearts" (Heb. 3:7). Once more, "He that hath an ear, let him hear what the Spirit saith unto the churches" (Rev. 3:13). The voice of the Spirit is the voice of God, and he knows how to addr ess man so as to be under stood.

The Spirit of God leads man by the word of God (John 6:63)— "the words that I speak unto you, they are spirit, and they are life." (Matt. 4:4)— "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (Act 11:14)-"Who shall tell thee words, whereby thou and all thy house shall be saved." (Jas. 1:21)— "and receive with meekness the engrafted word, which is able to save your souls." Once more, (II Pet. 2:21)— "but Holy men of God spake as they wer e moved bythe Holy Ghost."

Any theory that would in any way teach or imply that Godleads man by His Spirit, in any way except by the words of the Spirit cannot be true. God's power is in His Spirit, and the Spirit uses wor ds, as an instrument to move into thehearts and minds of men. (Eph. 6:17)— "and the sword of the Spirit, which is the word of God." (Heb. 4:12)--"For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the diving asunder of soul and spirit, and of joints and marrow and is a discerner of the thoughts and intents of the heart." Therefore let noman be deceived by thinking that by intuition, instinct, ornatur e, that the Spirit separ ate and apart from the wor d of the Spirit, hooks into, or enters the heart of man to lead him into the ways of everlasting life. Then let the world r ealize the all importance of the wor d of God. He gave usHis wor d, and has pr eser ved it thr ough the ages, anddeclares "Heaven and earth shall pass away, but my words shall not pass away" (Matt. 24:35).

All who are led by the Spirit of God, are led in the same path; they walk in the same way, and have fellowship one with another (I John 1:7).

The Spirit of God never led any two persons in twodifferent directions, or in two different paths. When brethren cannot agr ee, they should know that they ar e not both led by the Spirit of God

1st, the Spirit of God leads one to Christ. (Gal. 5:18)"But if ye be led by the Spirit, ye are not under the Law".The words of the Spirit never led one to keep and obey thcommands of the law of Moses, but to Jesus Christ. (I Cor. 12:3)— "Wherefore I give you to understand, that no manspeaking by the Spirit of God calleth Jesus accur sed, and that no man can say that Jesus is the Lord, but by the Holy Ghost".

2nd, the Spirit of God never leads one to stubbornness and rebellion, but always leads one to repentance. "Except ye repent, you shall all likewise perish" (Luke 13:3)."Repent, and be baptized ever y one of you in the name ofthe Lord Jesus, for the remi ion of sins". "Then hath God granted to the Gentiles repentance unto life". "And thetimes of this ignorance God winked at; but now commandeth all men ever y wher e to r epent."

3rd, The Spirit of the Lord leads the penitent believer to be baptized. "He that believeth and is baptized shall bsaved" (Mark 16:16). "Repent, and be baptized every one of you in the name of Jesus Christ for the remi ion of sins" (Acts 2:38). "And he commanded them to be baptized ithe name of the Lord" (Acts 10:48). "Arise and be baptizedand wash away thy sins" (Acts 22:16). "The like figurewhereunto even baptism doth also now save us" (I Pet. 3:21).The Spirit of the Lord never led anyone to have water sprinkled or poured upon any person for baptism, but always(Continued on Page 12)

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

Robert D. Davidson, St., Agana, Guam— "A full time gospel preacher is needed on the island of Guam. This is amission field and the work is very encouraging. We desire a worker who is well experienced, sound doctrinally, havingexperience in mi ion fields and who would be able to commence work here after school is out or sooner. He should also be able to obtain financial aid from stateside for transportation. For further information write: Church ofChrist, P. O. Box 883, Agana, Guam.

Jimmy Tuten, Jr., Ft. Lauderdale, Fla.— The Northside church in Ft. Lauderdale, Fla. had 7 baptisms in December. We continue to break attendance records. Worship with us when in Ft. Lauderdale.

Jamie Rhoden, Jacksonville, Fla.— For the past two years I have been preaching for the Brooker church in Brooker, Fla. The congregation there is small but sound on the i ues. Seven have been baptized in the last two years, some others have come from the Midway and Danville, or the Lake Butler congregation now, as they have combined the twoThese have come because of their stand for the truth and of cour se their coming has helped the wor k in Br ooker.

Here in Jacksonville we have a new congregation, havingbeen started about six months ago in Marietta, the outskirts of Jacksonville. We had a fine meeting in August of last year with brother Harold Dowdy. This is a sound andfaithful group of God's people who love the truth and are determined to uphold it. They are meeting at present in the Civic Center building, but plans are to build a meetinplace as soon as possible.

E arl Morris, Haines City, Fla.— I began wor k with the church at Dundee, Fla. the first of this year. I was with the church at St. Cloud, Fla. the last six months of last year. Three were baptized while I was in St. Cloud and one since I have been in Dundee.

James A. Walker follows Jimmy Thomas in the work with the Island Home congr egation in Knoxville. Thomas will move to Columbia, T enn. to wor k with Moor esville Pike church. . . . E. R. Roark and wife will wor k with a small group in Lethbridge, Alberta, Canada and have the backingof the Fr anklin Road chur ch in Nashville along with others. . . . Walter N. Henderson pr eached in a meeting with theNorth Miami chur ch in that gr eat Florida city. T wo wer e baptized and one restored with others a few days later. Bobby Thompson works with the church in North Miami. . . . Oaks Gowen baptized one the last Lord's Day in the year at Bradenton, Fla. . . . Jerry Parker preached Sundanight December 31 at Spring and Blane in St. Louis. Parker is a student an Florida Christian College

Question E xchange With Pr emillennialist in Louisville. Bro. David Claypool, preacher for the Park Blvd. church and Bro. Robert Boyd, preacher for the Buechel Premillennial church have agreed to have a series of Question Exchange services. The plan is this: Bro. Claypool will submit a list ofquestions which Br o. Boyd will discuss for four Mondayevenings at the Buechel church building, then Bro Boyd willsubmit a list of questions which Br o. Claypool will discuss for the next four Monday evenings at the Park Blvd. building.The first service is to be held this coming Monday evenin(Jan. 8) at the Beuchel building. Br o. Claypool has submitted the following questions which Bro. Boyd will bdiscussing for the next four weeks. This should be a veryinter esting study. E ver yone is invited.

(1) Do you believe that the questions between us over Premillennialism are of such a nature that they affect a Christian's outlook, motive, and spirit of service? If so, how? (2) Would a change on my part with respect to these matters tend to bring about a change in my outlook and attitude toward sectarianism and sectarian practices (such as the Christian Churches, instrumental music, etc.)? If so, why? (3) Is a person justified in saying that he believes a thing religiously because he "feels it" or "feels good about it" (4) Do you take ever ything in Revelation 19 and 20 literally? If no, which parts do you not take literally? (5) Can a time dated pr ophecy, such as Daniel 2:44, be postponed?

This report from the Franklin Road (Nashville, Tenn.) congregation's News and Views shows how one congregation can reach out and spread the borders of the Kingdom in ascriptural way.

Reports From The Field: Br o. Bob T uten of Warner Robbins, Georgia, reports continued good interest there. Twenty homes visited during November. Men's Training andLadies' Bible classes are being conducted. Membership numbers 41. .. . Bro. Guy McDaniel reports that the member s (43) of El Bethel, near Shelbyville, continue to show their faithfulness by interest in all activities of the church. . . . From Columbus, Ga., Bro. John Thurman reports one baptized and one restored during November. He is encouraged with the progress and cooperation of themembers. When he went there last spring the membershipnumbered 42, it now numbers 70. The church there added additional chairs, benches, and tables for cla rooms. . . . Bro. Albert Robinson reports a steady interest by the members of the Haywood Road church. He reports that he made 23per sonal contacts and visited 15 homes during November. . . . Bro. Pat Farish of Concord, N. C. reports interest incorrespondence course is at its highest peak. Bro. Paul Kelsey of Salisburg, N. C. concluded a meeting there on Nov. 26.Bro. Farish was to have spoken recently at the local prison.

Wayne Sullivan is wor king with the chur ch that meets at 1009 McRae Road in Camden, South Carolina. . . . Gene Frost has a debate with Paul S. Knight in Little Rock on the class question and located preachers. . . .E ugene Britnell continues to publish the SOWE R fr om his new location in Little Rock. The address 1506 Arch Street. . .. Brethren interested in papers in special fieldwould do well to investigate two St. Louis papers. In the evidence field (the inspiration of the scriptures) EVIDENCE QUARTERLY is under the able editorship of Ferrell Jenkins. This fine paper of 24 pages sells for $2.00 a year and is filled with articles so needed in our time. The address is P. O. Box 8182 St. Louis, Missouri. . . . The other is APOSTOLIC DOCT RINE edited by Irvin Himmel. This monthly dealwith first principles and is a worthy paper. The price is the same as the Evidence Quarterly and the address is P. O. Box 5803, St. Louis 35, Mo. . . . The church in Romulus, Michigan where C. L. McLean labors reports 32 responses tothe invitation in 1961. They want to double that number in '62.

Led By Spirit . . . (Continued from Page 10)

leads one to be buried in baptism. "Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Rom. 5:4). "Buried withHim in baptism, wherein also ye are risen with Him throughthe faith of the operation of God, who hath raised Him from the dead" (Col. 2:12).

The Spirit of God leads one to Godline . "The grace of God that bringeth salvation hath appeared to all men,teaching us that denying ungodliness and worldly lust weshould live soberly, righteously, and Godly in this present world" (Titus 2:11-12).

"Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of God" (Matt. 5:20). "That we may lead a quiteand peaceable life in all godliness and honesty" (I Tim. 2:2)

No two persons led by the Spirit of God, ever walked in disagreement. The Spirit of God is one, and leads to unity"Behold how good and how pleasant it is for brethren todwell together in unity" (Psa. 133:1). "Now I beseech youbr ethr en, in the name of our L or d Jesus Christ, that ye allspeak the same think, and that ther e be no divisions amongyou, but that ye be perfectly joined together in the same mind and in the same judgment" (I Cor. 1:10).

He who is led by the Spirit of God, will walk the highwayof holiness with every other saint of God. The King'highway, paved for the pure in heart, and leading to theeternal city of God, is not a divided road to accommodate even brethren who will not fellowship each other in the work and worship of the Lord. "If we walk in the light, as He is in the light, we have fellowship one with another, and theblood of Jesus Christ, his Son, cleanseth us from all sin (IJohn 1:7).

The divided and sinful state that exists among the professed children of God is enough to cause the angels of Heaven to weep. No man is led by the Spirit of God whowill persist in stigmatizing his brother with some name that he knows the br other r esents and r efuses to wear. No man led by the Spirit of God will insist on bringing into theworship of God the devices of men to honor the Lord. No man can truly claim to be led by the Spirit of God, except as he can give chapter and ver se from the r ecord of the Spirit to spell out the things that he does and teaches inbringing the lost and fallen race of man into subjection to thewill of God. The rebuke of Heaven is that "in vain do they worship me, teaching for doctrine the commandments of men" (Matt. 15:9). If the Son of God repels andabominates the doctrines of men substituted for the word of God, how can we less expect that He will lothe in disgust the substitution of human institutions to do the work of the church of the living God?

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