THE SOCIAL GOSPEL

No. 2

(This is the second part of a sermon delivered

by brother Dark at the Perry Heights church

at Donnelson, Tenn.— Editor.)

SOURCE OF THE SOCIAL GOSPEL

With these thoughts before us concerning whathe social gospel is, I want to read you some quotations that I found in the bulletin (January 11963) published by the Westvue congregation inMurfrees-boro, Tennessee. These quotations are taken from an article in the Redbook magazine of August, 1961, concerning things that ar e going onin the wor ld in which you and I live. I believe this will help you to understand more vividly and more clearly the things which have already been said in this le on.

First we have a quotation about a James A. Pike,Episcopal Bishop of California, who "recently startled many United States church goers when hedeclared that he does not believe in the Biblical account of the virgin birth of Chr ist."

The Bible' teaches very plainly that Mary hadnever known a man when Jesus was born and that he was begotten by the Holy Spirit. Hence, to denythe virgin birth of Christ is to deny the word ofGod. But this man Pike says, "It is a primitive religious myth, and Joseph, Mary's husband, wasprobably the physical father of Jesus. Asked to name other religious myths, Dean Pike mentionedAdam and E ve and the garden of E den, and thexistence of a skyhigh heaven and a red-hot hell."

Prompted by this statement of Mr. Pike, a surveywas made to determine the thinking of "more than a hundred students at eight leading theologicaschools" who are going out to become ministers of churches in the land. Of this group "only 44believe in the virgin birth of Christ. Only 29 believe there is a real heaven and a real hell." You see whatever most of them preach must bemotivated by something else besides a fear of hell or a hope of heaven. They don't believe there isany such.

"Eighty-nine percent answered 'Yes,' to the question, 'Do you believe in the divinity of Christ?' A number, however, wanted to define the word 'divinity' to suit themselves." That's a typical occurrence. You can ask an infidel if he believes the Bible, and in many instances he will tell you, "Yes." But when he gets through explaining what he means by believing the Bible, you see that he believes it in the same sense that one believes a mere human document.

One student said, "I mean the Holy Spir it hovered over Jesus when he was conceived and when he was born."

Another said, "Every man has a spark of divinityin him. Jesus had more than any man who has yetbeen born, but I believe that all of us are more God-like than we know. It's a matter of bringingit out."

"Most of the ministers-to-be, however, werfrankly impatient with this line of questioning. 'I'm not going to go around asking people if they believein Noah's ark or Jonah and the whale,' said a six-foot-three Episcopalian vehemently. 'It's like the old medieval argument about how many angels canstand on the point, of a pin. It couldn't matter less. My most important religious belief is the certaintyof the existence and the Fatherhood of God. . . .' "

Here's a man who says, "It couldn't matter less" whether one believes what the Bible says abouNoah and the ark and Jonah and the whale. He's saying that believing or not believing the Bible is a matter of the least possible consequence

". . . Belief in the immortality of man also ranks as a major tenet of only 2 percent. Only 1 percent are convinced that there will be a second comingof Christ."

Now here are some quotations from Dan Gilbert in World-Wide Christian Conservation, by way of the Westvue Messenger. He tells what he hear d some ministers say in his rounds of speaking. One minister commented, "The machinery of Protestantism issecurely in the grip of the liberal element. That is what really counts. So long as the great seminaries,the publishing houses, the denominational organizations, are controlled by liberalism, there is no chance for the orthodox to make a comeback."

After hearing a speech on the faith of ourfathers, one minister said, "We liberal clergymen are no longer interested in the Fundamentalist-Modernist controversy. We do not believe we should waste our time engaging in it. So far as we are concerned, it makes no difference whether Christ was born of a virgin or not. We don't even bother to formulate an opinion on the subject."

In Arlington, Virginia, one minister commented,"We've closed our minds to such trivial considerations as the question of the resurrection of Christ. If you fundamentalists wish to believe in that nonsense, or argue about it, we have noobjection. But we have more important things to preach about than the presence or absence of an empty tomb some twenty centuries ago."

Another Virginia minister said, "We're interested in human life and destiny on earth." Now please note that. T his is getting r ight down to the matter of the social gospel. "We are interested in humanlife and destiny on earth." Well, what else could aman be interested in if he doesn't believe that Jesus is the Son of God and he doesn't believe there's any heaven and he doesn't believe there's any hell andhe doesn't believe Chr ist is coming again? What's left for him to be interested in except life on this earth? This preacher continued, "We don't know or care whether there is life' beyond the grave. The function of the minister is to guide the thinking ofpeople along social and economic lines. Morals, likereligion, are out of date. The world today requires a new social order. The new generation won't needeither morals or religion if we create a social order in which poverty and ignorance have no place. Weare moving in the direction of the elimination ofprayer from our church services entirely. We do not teach the Bible to our young people. Our program is centered around recreation."

"T he leading Methodist minister of Washington" is quoted as saying, "In our denomination, what you call the faith of our fathers is approaching totalextinction. Of course, a few of the older ministers still cling to the Bible. But among the young men, the real leaders of our denomination today, I donot know a single one who believes in Christ or any of the things that you classify as fundamental."

Oftentimes when I've called attention to such infidelity on the part of preachers, I've had peopleto ask me, "Well, why do they preach?" We haveat least part of the answer in the social gospel. They have persuaded themselves that in the preaching of the social gospel, they have a mission worthy of their efforts and something that willjustify them in continuing to accept a salary from the people whom they propose to serve. Having lost their faith in Christ and the Bible, in the existence of heaven and hell, and in the second coming ofChrist, they've turned to the improvement ofconditions in society by other means and methods.

I've taken the time to give you all of thequotations in order that you might see the background and the source of what is called thesocial gospel. What else could a man do whoproposes to be a preacher, but who has lost his faith in the Bible and the things which it teaches ? What else is there left for him to do but to turn his attention to doing exactly what these quotations suggest. "We are interested in human life and destiny on this earth." "Our program is centered around recreation." They turn to worldly means of diverting people away from doing that which is wrong without planting in their hearts a conviction in Christ, a fear of hell, a hope of heaven, adevotion to the God who loves them.

Continued Next issue

WORD PICTURES IN THE NEW TESTAMENT

A. T. Robertson

A six volume set of scholarly work made clear even to the r eader who knows little or no Greek. It is a ver se by ver se study of the New T estament with wor d pictur es that show al l shades of meanings to the various wor ds used. E ver y pr eacher and teacher should possess a set of these books. Sold only in sets. Price— $22.50

Good reading material is a great asset in developing theindividual, in preserving the home as it should be, and in the salvation of the lost. The printed page is a mighty weapon both for good and for evil. It is one of the most potent means of communication between men of contempor ar y times aswell as with men and women of centuries past. What is written lives long after the writer has passed the ways of all men. This communication of minds and ideas by way of the printed page is powerful because it can be read and reread by hundr eds and thousands of people now and in futur e times.

We all need to read to develop life and purpose. Our goals change from time to time. This may be good or it may be bad, depending upon the way we change and the motive for the change. Perhaps no force is so great in bringing about the change of views and life as the printed page. Reading is to the mind what feeding is to the body; it strengthens the understanding just as exercise strengthens the body. Unless we choose good reading matter and exercise our minds by r eading, we will shrink up to nothing as time goes on. We and our children will read something. Whatever is at hand will be read, and if it is not the kind of mental food that will develop us, we and our children will suffer as the result ofreading that which will change us in the wrong direction. This is not to say that we should not read all facts concerning any subject, but if we choose the trashy and evil r eading matter that now floods the markets our minds and attitudes will descend to the level of this thinking.

The Scriptures direct us to read and study the word of God as the basis of life. We obtain the faith that will save byreading the word (Rom. 10:17). It will make a man perfect unto every good work (II Tim. 3:16, 17; I John 2:15). It will purify the soul in obeying the truth (1 Peter 1:22, 23). We ar e to r ead the wor d to under stand it (Matt. 24:25).Paul told Timothy to "give heed to reading . . ." (I Tim. 4:13).

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There is no doubt but that men must read to know the truth of God. Those who read the Scriptures to know and obey thetruth are considered noble by God (Acts 17:11).

All men do not read with the same purpose in mind.Some read just to kill time. This kind of reading never gets much past the moment their eyes scan the pages. Other s read to try to prove a position they already hold. This is not reading to learn, but to justify. This kind of reading never enlightens the individual to new knowledge, and, consequently, his life and purpose will not be renewed when it needs to be renewed. Others read just to accomplish a record for themselves. "Daily Bible Readers" often accomplish nothing more than just that— reading a few lines each day to be able to say on L or d's day "I am a dailBible reader." There is a wide difference between "reading"for the record and "reading" to understand.

Reading is an individual matter just as eating or exercisingthe body is an individual matter. In this present age it is the growing practice for a few to set themselves up as judges to determine what the public should and should not read. This is a form of censorship that robs us of personal freedom. Suppose someone should elect himself to decide for you that you should not read the Bible: only r ead what he says aboutthe Bible. Would you accept that? By what law or logic should one decide what you should or should not read in religious matters but not in all other matters? If one has the right to judge for you what to r ead in r eligious matter s, he has the same right to censor all your reading material. Would you think it healthy for you to read only what somman decides for you to read? Catholics govern their members in this way. Certain books are forbidden to be read bCatholics. As a Christian you insist that Catholics should be informed by reading all they can get on subjects pertaining toCatholicism and Christianity. But in turn are not you in the same boat as a Catholic if you let a man or gr oup of mendecide what you shall r ead and what is forbidden to you?

Among members of the church today there is an effort tocla ify men, books, paper s and tracts, and stamp appr oval or disapproval upon them. A very few men act as the judgesof what shall and what shall not be read by the majority of the church. Is it po ible to know what truth is when all the evidence is not heard? Our system of justice requires that all the evidence for and against a person charged with any crime be presented and examined before sentence is pronounced. What would happen if the judge decided against anyevidence that was contrary to his own personal views?Suppose he forbade the jury to hear any evidence presented by the defendant and allowed only the prosecution to present evidence? Could the jury decide the truth of the case upothis basis?

You owe it to yourself to read and study all the evidencein any matter to judge for yourself what truth is and what error is. I have read many books and works written binfidels, atheists, agnostics, modernists, materialists, evolutionists, and radicals, and shall continue to read them. If they have any tr uth I want to know it. Of cour se, with the Bible open before me, I am further established in the truth of that book by r eading what the enemies of the Bible have to say and then reading what the Bible has to say. This, I believe, is the only way to fully know the truth. A few seem to think Paul's statement to Titus regarding elders doingtheir work of stopping the mouths of those who subvert whole houses is to forbid any one to hear them or read their writings. This is not the case as the verses show. "Holdingfast the faithful word as he hath been taught, that he may beable by sound doctrine both to exhort and to convince the' gainsayers" (Titus 1:9). Some were vain talkers and deceivers whose mouths must be stopped. This was to be done bholding the truth and presenting the truth against error so as to convince the gainsayer s and stop the mouths of deceivers. This passage does not authorize elders or anyone else to censor what another hears and reads. It authorizes the elders or preachers to use sound doctrine against the error to overthrow it.

SEARCHING THE SCRIPTURES is a monthly journal dedicated to that very effort— "searching the scriptures" to be approved of God. We pretend only to study the word of God with the readers to ascertain the truth of God. Its pages are open to afree and frank study of all Bible questions in the earnest and honest desire to know the truth and to obey it. Personal sarcasism and insults ar e not permitted simply because that is not in harmony with the spirit of Christ. We attack error with all the force of our ability wherever it may be found, but wewill have no part in the attempts to revile others simplybecause we do not agr ee with their position on the wor d of God.

We believe this paper will furnish good reading material for you and every member of your family. We are not presenting a creed for any man to subscribe to. We onlywish to study with you the Scriptures which will make aman perfect to every good work. You deserve to study all you can on scriptural matters in order to know the full truth touching any subject. Do not let another decide for youwhat you shall or shall not r ead. Read all you can on anysubject. We are not suggesting that you drop any religious reading material now coming to you; we only ask you to addSEARCHING THE SCRIPTURES to that which you are now takingand measur e all you r ead by the wor d of God. If it is in harmony with the tr uth, accept it. If it is contr ar y to the word of God, reject it. You will be much better qualified tjudge what truth is by so doing. Will you not send yoursubscription price of $2.50 right now? Read SEARCHING THE SCRIPTURES for one year and see if it is not worth much more than the $2.50 it will cost you. Do it now!

BOOKS ON VARIOUS SUBJECTS

THE GOSPEL IN THE OLD TESTAMENT

by Donald A. Brandeis ___________________ 3.95 OUR DEPENDABLE BIBLE by Stanley E. Anderson 3.95 GOD SPAKE BY MOSES by Oswald T. Allis(paper) 2.00 UNITY OF ISAIAH (paper) by Oswald T. Albs____ 1.50 FIVE BOOKS OF MOSES by Oswald T. Allis ______ 4.25 PROPHECY AND THE CHURCH by Oswald T. Allis 3.75 PRINCIPLES OF BIBLICAL INTERPRETATION

by L ouis Ber khof ________________________ 2.95 CONFLICT WITH ROME by G. C. Berkhouwer ____ 5.95 DOCTRINE OF ETERNAL PUNISHMENT

by Harry Buis ___________________________ 2.75

50 YEARS IN THE CHURCH OF ROME

by Charles Chiniquy ___________________ ..... 3.75

CHRISTIANITY RIGHTLY SO CALLED

by Samuel G. Cr aig ______________________ 2.75

JESUS OF YESTERDAY AND TODAY

by Samuel G. Cr aig ______________________ 2.75 HISTORY OF PREACHING by Edwin C. Dargan ... 7.95 CHURCH IN THE BIBLE by Don DeWelt________ 3.95 EUSEBIUS' ECCLESIASTICAL HISTORY _______ 3.95 HISTORY OF INTERPRETATION by F. W. Farrar 6.95 HARMONY OF THE LIFE OF ST. PAUL

by Fr ank J. Goodwin _____________________ 3.00 SEVEN LAWS OF TEACHING by John M. Gregory 1.75 ALLEGED DISCREPANCIES OF THE BIBLE

by John W. Haley _______________________ 3.50

Many different publications come to the desk ofthose who choose to call themselves editors. These religious papers cover almost every denominatioof our time. All of them are filled with problems. For example, I came across four or five copies of The Southern Jewish Weekly, published in Jacksonville, Florida. I never before realized howmany problems there are in the so called modern Israel. Problems all the way from whom the child of Jewish faith can find to marry in a small southern town to the complicated question of the relation to the nation of Israel on the part of American Jews. How simple the answer is if they would only accept it. It is the Gospel of Jesus Christ. If the Jews of this age would only accept the certified gospel, all of these problems would be solved. T he Jewish boy would not be faced with the problem of marrying a gentile girl for in Christ Jesus "there is neither Jew or Greek." Paul in the long agopreached Christ crucified, "the hope of Israel." The scepter has long ago departed from Judah and for 19 centur ies God has not spoken by any prophet. Imarvel at how great the problems of these peopleare and how simple is the answer.

The Sword Of The Lord is a fundamental Baptist weekly edited by John R. Rice. It is one great cryagainst the liberalism and modernism that is sweeping the Baptist movement. Page after page ifilled with the proof of the great breakdown of confidence in the Bible as the word of God. Of cour se we have as little in common with Rice as we do his drifting brethren, but again we are amazed at how simple the answer is: return to theBible and the simple gospel of Christ. The Sword,while finding fault with the movement on the part of a majority of Baptist all over the world, carries on its mast head the belief in the Pr emillennial Return of Christ. While they are condemning themodernist for his failure to find the spiritual, they preach the old material doctrine of an earthlyreign that carried our Lord to the cro . Is it po ible that they have not considered the simple gospel of a simple man who told Pilate 19 hundred years ago that his kingdom was not of this world?

Our own people who are so devoted to the modern approach to affairs are becoming alarmed. We arenow beginning to see articles and editorials warning of the dangers that are in the way. A part of the space in the Advocate and the Firm Foundation is being given to an effort to check some of these evils. Is it possible that these brethren can notsee the answer to these problems that trouble trueIsrael? We would have none of them if we would simply return to the certified way. Have wforgotten the Old Paths? Are we too proud tadmit we have gone beyond the things that arewritten? Let no man be deceived, transgressions from God's word and way are not solved simplyby being in the majority or overwhelming the opposition. There is not a church of Christ on earth that will not have to come to grips with the problems. As long as the word of God remains (and that is forever)and as long as men can speak and write the truth,the i ues of our time will be with us. Yes, theproblems are great but the answer is so close; "The word is nigh thee, even in thy mouth, and in thheart; that is the word of faith, which we preach." Romans 10:8. I marvel.

THE LETTER TO THE CHURCHIN SMYRNA

Curtis E. Flatt, Florence, Alabama

"Unto the angel of the church in Smyrna write; These things saith the first and the last,which was dead, and is alive; I know thy works,and tribulation, and poverty, (but thou artrich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into pr ison, that ye may btried; and ye shall have tribulation ten days;be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let himhear what the Spirit saith unto the churches;He that overcometh shall not be hurt of the second death." (Revelation 2:8-11.)

Other than that which is given here, the historyof the church in Smyrna is not given in the BibleWe do not know who established this church or when it was established. However, we do know muchpreaching had been done in this section. While theApostle Paul was in Ephesus, "All they which dweltin Asia heard the word of the Lord Jesus, both Jew and Greek." (Acts 19:10). That includes the section in which Smyrna was located. Even though we are1 not told about her beginning, we know someone haddone an excellent work there. This church had been taught the truth. She was rooted and grounded andstood for right.

INTRODUCTION

As we noted in the study of the letter to the church at Ephesus, the introduction tells much. In each introduction, Jesus descr ibes himself in such a way as to show that he is especially qualified todiscuss that which is needed by each church. Suffering was the history of the church at Smyrnand suffering was to be her future. As might beexpected, Jesus describes himself as one havingundergone great suffering but with victory. First of all, he said, "these things saith the first and the last." (verse 8), He is first. He is the creator of all.(John 1:1). He said; "Verily, verily, I say unto youbefore Abraham, was, I am." (John 8:58). He is also last. "I am Alpha and Omega, the beginning andthe end, the first and the last." (Revelation 22:13).When others have lived and have passed from thescenes, Jesus will still be. T hat should have been a great source of encouragement to the church at Smyrna. It should be great encouragement to anychurch who is trying to please the Lord. Then hesaid, "which

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was dead and is alive." Remember this church was facing great persecution perhaps even death to some of her members. It was not easy for them to befaithful and Jesus was telling them that he, too, hadbeen all through such suffer ing. He had even diedfor right. But even crucifixion could not overcome him. He had become the first fruits of them which slept. (I Corinthians 15:20). Let us also remember that Jesus is first and last.

I KNOW

As in all the other six epistles, Jesus began bsaying, "I know." He knew all men. He knew allthat was in man. "But all things ar e naked andopened to the eyes of him with whom we have todo." (Hebrews 4:13). How much this should haveencouraged the church in Smyrna! He knows about us, too.

I KNOW THY WORKS

Jesus said, "I know thy works." This is another

phrase which is common to all seven epistles. It is

neither commendation nor condemnation. It is just

a reminder that he knew the facts. He knows our

works, also. We will all be judged according to our

works. (Revelation 20:12).

I KNOW THY TRIBULATION

Jesus said, "I know thy . . . tribulation." Their tribulation took two forms. Part of it was what was said about them. Jesus said: "I know the blasphemyof them which say they are Jews, and are not, but are the synagogue of Satan." Part of their tribulation was that which was done to them. More of this was yet to come. "Fear none of those things which thou shalt suffer." (verse 10). It may well bethat their poverty was a result of their persecutions. It should have helped this church to know that Jesus knew about all their trials and tribulations. The Lord's people today are going through crisis after crisis in many places. Persecution is on every hand.So much of this comes from people who claim to bmembers of the church. Much of it is with the mouth as it was at Smyrna. I recall this to be the way the unruly Corinthians persecuted Paul. Some gave heedto his advice. (II Corinthians 2:14). But some, rather than correct their sins, charged him withbeing two-faced (II Corinthians 10:10); some said he was rude of speech (II Corinthians 11:60) ; and some said something critical about his support,placing some implication in this regard which didnot belong there. They might have been charginghim with preaching for money. When we recall that religious people treated the church at Smyrna athey did and when we remember how church members treated Paul, we ought not to be surprised that such comes upon us today when we contenfor truth and right.

By all means, we should notice that these persecutions had not hurt the church in Smyrna. This church was still faithful. Nothinguncomplimentary is mentioned in any way. Jesus admonished them to remain faithful. If we are as we should be, tribulation will make us stronger. (Matthew 5:11, 12; II Timothy 3:12; James 1:2-4).Tribulation may not make us happy. Peter said that trials made some to be in heaviness. (I,Peter 1:6, 7). Such will not

make us happy for a time but will make us stronger.

I KNOW THY POVERTY

Then Jesus said: "I know . . . thy poverty." But he also knew something else. He knew that she was not really poor. He said she was rich. The churches of Macedonia were poverty striken churches, tooBut they received Heaven's blessings. (IICorinthians 8:1-3). There are many poor churches. There are several rich churches. Don't feel too handicapped if you are a member of a poor church. Don't feel too puffed-up if you are a member of a rich church. Rich churches are nearly always worldly, sinful churches. Laodicea was one of them. "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." (Revelation 3:17). Being a rich church gives no special guarantee of being right. Onthe other hand, we should note here that povertwithin itself has no special spiritual value. It is the attitude and action of a rich church or a poor church which make it pleasing or unpleasing in the sight of God.

OTHER TRIALS TO COME

In verse 10, Jesus told them to expect more trials. He could have told them that they could expectrials as long as the church existed. We need toremember that in the life of a Christian it is one trial after another. If we overcome, these trials make us stronger. (James 1:3). The history of anchurch which presses the doctrine both to saint and sinner is a history of one trial after another. If all is always a tranquil and placid existence in thechurch where you are a member, you should takenote that something is ami . If Paul or Peter were here in the flesh, and members of the church where you attend, you can rest assured the history of that church would be one of conflict after conflict with those in the church and with those on the .outside. Truly, other trials were to come.

ADMONITION

To this church was given one of the best known

admonitions of the New Testament. "Be thou

faithful unto death, and I will give thee a crown of

life." How much this admonition is needed today!

PROMISES

Two promises were made to this church. "I willgive unto thee a crown of life." When the time draws near for the burdens of life to be cast aside, couldanything mean so much as this promise? It was this crown that meant so much to Paul. "For I am now ready to be offered, and the time of mdeparture is at hand. I have fought a good fight, I have finished my course, I have kept the faithHenceforth there is laid up for me a crown ofrighteousness, which the Lord, the righteous judge,shall give me at that day; and not to me only, butunto all them also that love his appearing." (IITimothy 4:6-8). The second promise was, "He that over-cometh shall not be hurt of the second death." The second death is described in Revelation 20 and

21. Escape is promised to those who overcome. T he

toils of the road seem nothing when we understand and appreciate these promises.

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KOINONIA, "FELLOWSHIP," AND COMMUNISM

At various times it as been asserted that the church of Acts 2 was Communistic (the precedingterm is here capitalized to denote the politicaideology of Russian or Maxist Communism). This claim is based chiefly upon those passages in the early chapters of Acts that employ such terms as"fellowship," (koinonia), Acts 2:42; "had all things common," Acts 2:44; "sold their possessions andgoods and parted them to all men," Acts 2:45.These expressions are substantially repeated in Acts 4:32-37.

It has been repeatedly suggested that koinoniaand its cognate words do not arbitrarily arguMarxist Communism. To the contrary, the nature and content of these words must be determined strictly from the contexts of the terms.

THE COMMUNITY OF GOODS

No ser ious student of the Bible will deny thathe early chapters of Acts present a "communityof goods" in the early church. But even a casualstudy of the nature of this "communism" will reveal that it is par allel in no essential feature to what we commonly call Marxist Communism.

At this point, therefore, the writer wishes to present several distinct contrasts between the community of goods of Acts, and Marxist Communism.

ITS INSPIRATION

The fervor of the Christians in the communityof goods was aroused by exclusively religious andChristian motives; chiefly, by the example oJesus Himself who had led a life in common with His disciples, teaching them the proper use of riches. This community of goods would never have come about at that particular time without religious motives, and these, among others, were preciselythe chief motives that distinguish the communism of Acts from Communism of our day. It is quite appar ent that Mar xist Communism is not viewedas a merely desirable and benevolent situation. To the contrary, it is considered to be an inevitablepart of the Dialectic network. Furthermore, Communism certainly has no religious or Christian motive. It is, quite to the contrary, militantly atheistic. This one contrast should completelyshatter the assertion that the Bible supports Communism.

QUESTION: I would like to have some comments on the subject of "Forgivene ." Must one forgive another before he repents and asks for forgiveness? Do you think one has repented when he continually repeats the same sin? Must such a one be forgiven when he asks for it? — M. R.

ANSWER: Perhaps no sin does greater injur yto the soul and impedes the progress of the church mor e than the matter of holding a grudge in theheart against another.

Forgiveness is required of all. The Lord commands it. (Mk. 11:25). Jesus set the exampl(Lk. 23:44), and we are told to follow in His steps. (I Pet. 2:21), As a motive to forgive Paul reminds us that we ourselves have been forgiven,and that we ought, therefore, to forgive — even as God. (Eph. 4:32). In fact, our Lord makes it plainthat forgiveness of our own trespasses is conditioned upon our readiness to forgive those who trespass against us. (Matt. 6:14,15). All ofthis shows that our acceptability with God depends upon our maintaining a forgiving spirit.

The Bible also teaches that with some men it is impo ible to be at peace. (Rom. 12:18). Therefore, we must recognize a distinction between a willingness to forgive and the actual act of forgiveness itself. Furthermore, our forgiveness is to be "even as God for Christ's sake hath forgiven you." (Eph. 4:32). Neither God nor Christ forgives anyone without repentance. (Lk. 13:3; Acts 17:30). They do not require more of us than theyrequire of themselves. Therefore, forgiveness is to be extended — whether of God or of us — upon thecondition of repentance.

At this point, however, it is well for all to remember that God does all within His power and consistent with His high and holy will to bring mento repentance. The "goodness of God leadeth thee to repentance." (Rom. 4:2). We, too, are obligatedto do all within our power to bring our enemies to repentance by doing good unto them. (Rom. 12:419-21).

While a man might through weakness be led into the same sin several times for awhile, and mighttherefore, repent and petition for forgiveness asmany times, it hardly seems possible that one whhas repented could continually repeat the same sin for an extended period. Neverthele , I cannot always see what is in a man's heart. Hence, we read,"Then came Peter to him, and said, Lord, how oft

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shall my brother sin against me, and I forgive him?T ill seven times? Jesus saith unto him, I say nounto thee, Until seven times: but, Until seventytimes seven." (Matt. 18:21,22). I think the significance of "seventy times seven" is an indefinite number of times — we must not keepcount. If there were evidence beyond doubt of his lack of repentance, I would not extend forgiveness and thereby become a party to his hypocrisy, encourage rebellion, and imply that all was well when it was not.

Let us always maintain a forgiving spirit, do althe good we can toward one who has trespassed against us that he might be brought to repentance. Then forgive him "from the heart" (Matt. 18:35)

— even as we are forgiven of God.

AN OUTLANDISH PROPOSITION A.

C. Grider, Meridian, Mi

During the course of my debate with W. L. Totty here in Meridian, I signed the followingpropositions for a future debate with brother Totty:

Proposition 1

"T he Bible teaches that it is in harmony witthe will of God to take money from the church treasury to supply the needs of destitute children."

Affirmative: W. L. Totty

Negative: A. C. Grider

Proposition 2

"The Bible teaches that it is a sin for the church to take money from its treasury to buy food for hungry destitute children, and those who do so will go to hell."

Affirmative: A. C. Grider

Negative: W. L. Totty

I wish to state a few facts relative to the situation. But first, let me state some other facts. Idebated Guy N. Woods for three nights in Louisville,Kentucky on the proposition that it was unscriptural for churches of Christ to build and maintain benevolent organizations. But not one time during the course of the three night debate othis proposition did Woods even mention "churches building benevolent organizations". Instead he spent his entire time talking about how awful itwas for us to teach that the church could "take $25 from the church treasury to buy fertilizer for thegrass in the preacher's yard but couldn't take aquarter to buy milk for a hungry child." Since the debate Woods won't even talk about meeting magain. So, even with his little sectarian emotionalappeal, he took a whipping and I can cite and give names and addresses of people who learned the truth and turned to the truth as result of the debate. No amount of money can get Woods to debateme again.

For three nights here in Meridian Totty and I were debating the scripturalness of churches building and maintaining benevolent organizations. But, like his "brother in error" up in Louisville,Totty never one time mentioned the proposition. Instead, he spent all of his time talking abouhow awful it was that we would teach that the church could take $25 from the treasury to buyfertilizer for

the grass in the preacher's yard but that wecouldn't take a quarter from the treasury to bumilk for a starving baby! So you can see, no matter what propositions are signed, nor who the false teacher is that you debate, you ar e going to haveto answer for the "crime" set forth concerning"fertilizer and the milk."

Like Woods at Louisville, Totty was under pressure to agree to debate me some more. I proposed publicly that we sign for "a hundred debates" and conduct two or three per year fromnow on. But the mighty T otty weakened and iaddition to crying for sympathy because he was being "vili-fied" he said from his seat that he wasn't going to debate me any more. That coming from "Fearless" Totty was just too much for him. So, hfearle ly declared that if the congregation where I preach would put up a sign on our church grounds that we would let a child starve before we would take money from the treasury to feed itseveral preachers would debate me. This was so idiotic I passed it by. Then, smarting because hewas afraid to debate me again, Totty presented theforegoing propositions. And with a "Totty touch"announced before about 300 people (and I have it on tape) that if I would sign the propositions he would debate me at Garfield Heights and that Iwouldn't have to have an endorsement from mybrethren.

I signed the propositions TO DEBATE AT GARFIELD HEIGHTS CHURCH! I have no intention of debating those propositions ANYWHERE ELSE. Nor do I intend to debate those propositions withANYBODY else. Nobody but a sectarian coward would even ask a man to sign such "prejudicial" propositions. Totty has announced in his paper that I signed the propositions but he didn't mention thatthe debate was to be at Garfield Heights. The GospelDefender, Florence, Ala, also told about me signingthe propositions but didn't tell where the debate was to be held. No doubt before you read this the "Old Reliable" will tell about me signing the propositions but it won't tell where the debate is to be held. This demonstrates the desperation of our brethren who have fallen away. Their debating days are numbered and finished.

I said I wasn't going to debate these propositions with anybody else anywhere else. I am not going togive these cowards such a "sugar stick" on whichthey can appeal for sympathy. However I am notafraid of my position on LIMITED BENEVOLENCE. I will meet any man living anywhere and I will affirm that it is unscriptural for the chur ch to engage in benevolent work among anybut saints. These liberals won't discuss anythingelse anyway. I am willing and ready to meet themon the issue of limited benevolence. So, step upbrethren. Not all at once, please. Just a few at a time.

The debate here in Meridian did good. We haveconcrete visible evidence of the good which was done. We are ready for another one. Is the opposition ready? We have the truth. We are notafraid. We believe in defending the truth. The truth has nothing to fear. T he tr uth has nothing tlose.

If and when Totty and I meet at Garfield Heights for about six nights, it will be a debate to end-all debates. As soon as Garfield Heights and Totty getready we will have it. I am alr eady r eady. Don't

PSALMS-CORONATION

hold your breath until it materializes. I doubt if it will come off.

The book of Psalms could be looked upon as the Coronation book. Note Psalms 24:7-10 "Lift up your heads, 0 ye gates; and be ye lift up, ye everlastingdoors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mightythe Lord mighty in battle. L ift up your heads, 0 ye gates; even lift them up, ye everlasting doors;and the King of glor y shall come in. Who is this King of glory? The Lord of hosts, he is the Kingof glor y. Selah." Chr ist is pictur ed in His throne in many of the Psalms. Note Psalms 93; 97; 99:1-2;110 and 29:10-11.

We find Christ pictured as a Shield Ps. 3:3; as aSustainer 3:4; as a Protector 3:5 and our Salvation in 3:6. There are more statements in the New Testament from the book of Psalms than any other Old Testament book.

The progressiveness of sin is shown in the first Psalm. Notice the man who walketh, standeth, then sitteth. A young man will not go directly into night club, beer garden (better called beer joint)or saloon the first time. He will walk past lookingas he walks. Then he stands around viewing thesurroundings. Next he eases in and sits down. The man who never walks near, will not stand around, nor, sit down with the loathsome ones of that walk of life. The righteous man meditates on the word of the Lord day and night. A good amount of time,day and night, meditating on the word of God willhelp solve many problems in the home, church and our life daily

Psalms 2:1-12 pictures the futility of man as heattempts anything against God. It is impossible for you or me to hinder His work or to cause to fail anything He (God) wishes to accomplish. Our strength and wisdom are not comparable to Hisstrength and wisdom. The glory of God in thenatural world about us is described in Psalms 8th chapter.

I heard this story one time, I do not know just who told it nor the occasion. A teacher in an English class asked the students to write an essay on thecrucifixion of Christ. After all the papers were turned in the students picked out the three best essays and they were read to the cla . Then theteacher asked the class to read the 22nd Psalm. After reading this Psalm the class decided, thaabout 1,000 years before Christ came to the world,the writer of Psalms 22 did a much better job ofpicturing the death of Christ than all the students with all the volumes of books at their disposal. Don't you see the hand of God as He puts in the pen ofthe inspired man of old the words that describe the kind of death Christ was to die (Crucifixion),

Page 9

even hundreds of years before that kind of deathwas known to the world? See the burial in a rich man's tomb and the spear thrust in the side ofChrist. See the nails in his hands and feet and the "wild bulls of Bashan" milling about. Perhaps David refers to himself in his trials as well as a reference to Christ.

Read the 23rd Psalm with the ones who trust in the promises of the Lord. As bro. A. G. Freed saidmany years ago, this is one of the most beautiful of Psalms. "When the nurses come and go softly,when the light of our life is going out, when theshadows are lengthening, when we are going downthe valley of the shadow of death, how beautiful tosing with the shepherd of yesterday 'The Lord is my shepherd.' This has been the glad song of number less pilgr ims at the end of a wear yjourney." (In Sermons, Chapel Talks and Debates by A. G. Freed.

Not only is Christ pictured on His throne, andthe beauty of His death for us, the help we havfrom Him, but we find many prophecies of thechurch and as the Hebrew writer states, (Heb. 2:12)"In the midst of the congregation will I sing praises unto thee." Surely Christ, and God's purpose in Him,is clearly the outstanding theme of the Psalms.

"WHY HEAR YE HIM?"

P. J. Casebolt, Akron, Ohio

Some of Christ's enemies tried to nullify his teaching by charging him with madness. ( Jno. 10:20). Yet, his words and his deeds were notcharacteristic of one who was mad or possessed with a devil, (v. 21). Some tried to make void the words and actions of the apostles by accusing them obeing drunken. (Acts 2:13). Peter answered thisunfair charge with sound logic and then proceeded to defend their position, (v. 15). Festus tried tominimize the effect of Paul's preaching with theaccusation: ". . . thou art beside thyself; muclearning doth make thee mad." (Acts 26:24). Paucountered by saying that he was speaking "words of truth and soberness." (v. 25).

Those who are not governed by rules of fair plaand honesty will resort to any method in order tocrush an opponent and win a victory for themselves or their position. Some will resort to name-calling,character assassination, and prejudice in order tostigmatize another and destroy -his effectivene .

Those who have endeavored to defend denominational doctrines have been guilty of this procedure. Those who practice and teach scripturalbaptism are sometimes called "water dogs" by their enemies. If you insist that people must obey thegospel from the heart, and understand what theyare obeying, you are liable to be accused of advocating "brain religion." If you insist that all should be members of Christ's church, the onidentified in the Scriptures, some will call you "Campbellite." But, you will notice that in everyinstance no argument has been made and no argument answered by those who employ such tactics. They have only tried to destroy the influence of those with whom they disagree.

We can notice a similar attitude manifested bysome brethren", if we are not blind and deaf. For a long time the most effective argument against those who tried to point out dangers relative to colleges operated by brethren was to call them "Sommerites." For some, this was an argument ( ?) to end all arguments, an end of all strife. Now, if you can't defend your position by the Bible and can't meeanother's arguments, you can draw upon a repertoryof prejudicial adjectives and other invectives that is certain to impress someone.

For example, you can call another brother a "fanatic," a "hobbyist," and "extremist," or an "alarmist" and draw a round of applause from some others who couldn't do any better at meeting anargument than you have done. This is only a partial list. Some other favorite phrases and labels: "legalist," "orphan hater," "anti," "doesn't believe in cooperation," a "rabble-rouser." These are some ofthe stereotyped answers ( ?) used by some tdefend what they believe and cast doubt on whatothers believe. If you are interested in a more complete list, just read some of the prominent publications edited by some brethren. Or, if youwere to send a request along with twenty-five cents in coin to some of the experts in this field, you mightlearn of some other labels used to incite prejudiceagainst an opponent

While I am at it, I might also mention such terms as "liberal," "digressive," "etc." Now, if you can prove that a certain person is following a liberal or digre ive course, or is an "anti" of some kindthen go ahead and use the term if you want toHowever, I think that we could be a little more selective in our terminology and also a little fairer than we have been.

For instance, you may prove that someone holds the same position as was once held by Daniel Sommer, but you still have to prove that Sommer was wrong. You may also point out that certain aspects of an organization are parallel with a mi ionary society, but you still have to show why it is wrong.Let us stop engaging in so much "name dropping" and name-calling, and start meeting arguments with logic and truth. If we allow ourselves to get involved in a mud-slinging contest, truth will suffer while error prospers.

It is altogether po ible that some may be overzealous in their attitude, if not in their position. And, when we stop to consider that if someone thinks he sees a danger, and cannot get others to help him investigate or spread the alarm, it is notunlikely that such a person will become frantic inhis efforts to equalize the danger. If the fire department receives an alarm, it doesn't stop toinvestigate the one who turned in the alarm,investigate his reputation, and point out his faults before answering the alarm. There is plenty of timefor all that later. For the present, see if there isanything to what is said., rather than to who is saying it. Let us spend more time investigating facts and examining evidence, and less time engaging inpersonalities and childish antics. Let us be men inunderstanding. The Lord will soon be here.

DID YOU FORGET TO RETURN YOUR ENVELOPE WITH YOUR SUBSCRIPTION? DO IT NOW!

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

Donald P. Ames, 450 West Park Ave., Aurora, Ill. — Since Nov., I have been working regularly with the L or d's church in Bradley, HI. (E . Broadway at Hwy. #54). Now, the elders there ar e happy to note that Bro. Bob Speer of Ashland, Wisconsin, will move there June 1st to take up thework on a full-time basis. Bros. L. J. Brantley and

W. T. McDonald serve as the faithful elders of the church ther e.

Cecil B. Douthitt, P. 0. Box 1005, High Springs, Fla. — T he eight day meeting with the Garden City church, Savannah, Georgia, closed last night (April 3). Brother C. L. McLean preaches regularly forthis splendid little congr egation. My next meetingwill be with brother Alton Elliott and the Trilacoochee church, Tr ilby, Florida.

Very good progress is being made in the construction of the Santa Fe Hills meeting house near High Springs. Brother Harold Dowdy of Jacksonville has been of great help to us in ourbuilding program here at Santa Fe Hills.

George Pennock is planning to go to Nigeria soon and still needs funds for his travel. The same is true of Robert Tuten who is on his way to Norway. James Jones is also going to Nor way. T hese ar e good men and should be supported. . . The Defender published by Spring and Blane church in St. L ouis reports that the lot has been purchased and thebuilding started at Sheboygan, Wisconsin where Karl Diestelkamps labors. . . Rea Pennock is working at West Bend, Wisconsin just as Huston Gately is at Swainsboro, Ga. T he Spring and Blane congregation helps in all these works mentioned above and yet some say brethr en are not doing anything. JimmyTuten is the preacher at this old St. L ouis congregation.

Roy Lanier, Jr. was in a meeting at Plant City, Fla. in March. Morris Norman is the regular preacher there. . . Ferrell Jenkins spoke six nights at Gr een's Chapel, Ky. on E vidences and is to pr each in a meeting at Shively congregation in L ouisville, Ky., April 1-7. . . Billy Norris pr eached at 77thStreet in Birmingham, Ala. March 10-17. . . Ward Hogland was in a meeting at E ldor ado, Ar k. thefirst of March. . . A new congregation began inHawaii in Pearl City. There were 29 present for the first service. The preacher is Ben Shropshire and his address is P.O. Box 322, Pearl City, Hawaii. . .Robert Welch was in a meeting at Butler, Mo. thefirst few days of April. J. R. Snell works with this church. . . Herbert H. Thornton, 4270 Perkins Rd., Baton Rouge, La. is interested in contactingbrethren in or near New Orleans. Write him without delay. Thornton preaches for the University church in Baton Rouge. . . Abe Martin of Baxter, Tenn. was with the Ninth Avenue church wher e William H. Lewis preaches in St.Petersburg, Fla. late in the month of February. . . C.

L. Wilson of El Centro, Calif, preached for several congregations in Florida in February. . . Earl Fly undergoes surgery in Orlando that will enable him to take up his full duties again. T his will be good news to his host of friends. Fly is an able preacher and a valuable man.

Different speakers in central Florida preached at St. Cloud in February. . . Robert H. Bunting of Hueytown, Ala., was in a meeting in Palmetto, Fla.March 10-17. Edwin Hayes is the preacher in Palmetto. . . . Paul Brock of Lakeshore church in Jacksonville, Fla. was with Oaks Gowen at 10th Avenue in Bradenton, Fla. March 24-31. Oaks Gowen is in his sixth year with this fine congregation. . . T hree were baptised and tworestored at MacDill in Tampa in February where Colin Williamson labors. . . Churches in the north have had to fight to keep, the attendance upduring the bitter winter. No one has tried harder than the good church in Bedfor d, Ohio wher e Owen Calvert pr eaches.

Clyde O. Moore is the news editor for the GospelGuardian. Help by sending in your reports. . . The church in Perry, Fla. meets at 712 North Calhoun St. Perry is on one of the major highways cominginto Florida. Five were baptized there in recent months and six at Oak Grove, between Jenningsand Jasper, Fla. . . Harold Sharp was the evangelist in a meeting with the church on the south side of McAlester, Okla. Sharp is an able expositor of the scriptures. .. . A new congregation now meets in St. Joseph, Mo. at 10th and L incoln. O. C. Birdwell of the Vivion Road congregation in Kansas City preached the first Lord's day. . . Otis Moyerpreached in a meeting at Sacramento, Calif, where Forrest Moyer labors. . . A full report of the Grider-Totty debate in Meridian, Miss, will be coming soon. . . Bill Hammontree is flighting for the truth in Chattanooga, Tenn. He preaches for the church in Ross-ville, Ga., just across the line on Chattanooga's south side. T he church there is making progress. . . Andy DeKlerk is working inFort Elizabeth, Union of South Africa.

T hr ee wer e baptized in a meeting at the Par k Blvd. congregation in Louisville, Ky. Grover Stevens is the local preacher and did the preaching. . . . James P. Needham was the preacher in a series of services in Blytheville, Ark. in the middle of February. . . W. C. Sawyer and the church for which he preaches, the Southport congregation in Indianapolis, Ind., are breaking records in spite of the cold weather.

James P. Miller, co-editor of Searching The Scriptures, was with Charles Murray at Antioch,near Tampa, April 1-7. Following this meeting hewill be with Bobby K. Thompson and the North Miami church in a meeting. He will be in a meetingwith the church that meets at 320 Washington Avenue in Owensboro, Ky., May 10-17. BobbyWitherington works with the congregation there. From Owensboro he will go to Cleveland, Ohio andpreach for the Lorain Avenue congregation May 19-24. This good church meetings at 4641 West210th St. in Fairview Park, a suburb of Cleveland.

Page 11

A. E. Dicus has done a great work in this city. All friends of Miller and Searching The Scriptures are urged to attend these meetings.

A new congregation began in Nashville, Tenn. March 3, 1963 with an attendance of 115. It will be known as the Hillview congregation, and is located at the corner of Old Hickory Blvd. and Charlotte Road. . . Jack L. Holt of Dallas, Texas will be in a gospel meeting at the Belmont church in Indianapolis, Ind., June 16-23. Earl Robertson now preaches for this congregation. Barney Keith was in a gospel meeting at North Side church in Lexington, Ala. early in March. . . Eugene Britnellof Little Rock, Ark. was the preacher in a meetinwith the Washington Avenue church in Russellville,Ala. Irven Lee is now preaching at Washington Avenue. . . . Ward Hogland of Greeville, Texas will be in a meeting with the Franklin Road church in Nashville, Tenn. April 21-28. David W. Claypoolis the preacher at Franklin Road. . . BobbyWitherington of Owens-boro, Ky. was in a meeting at Margaret Street in Joliet, Ill. beginningMarch 27. James W. Sasser is the preacher at Margaret Street.

Hugh W. Davis was in a gospel meeting with theHenderson Blvd. church in Tampa, Fla. March 24

31. Everett C. Mann is the preacher at Henderson. .. . Byron Conley was in a good meeting at Seminole church in Tampa, March 24-31. James P. Miller preaches at Seminole. . . Homer Hailey was in a meeting at Cork, near Tampa, March 24-31. . . Marshall E. Patton of Orlando, Fla. was in a meeting at Clermont April 14-21. Walter N. Henderson is the preacher at Clermont. . . Glen L. Shaver was in a meeting with the Glen Par k church in Gary, Ind., April 15-24. Harvey J.Williams is the preacher at Glen Park. Frank Jamerson begins work at Wendell Avenue in Louisville, Ky. in April. . . Franklin T. Puckett of Dyersburg, Tenn. was in a meeting at Oak Grove in Louisville, April 17-24. James R. Cope will be in a meeting at South End in Louisville, April 29-May

5. . . Harry Pickup, Sr. will be at Park Blvd. in Louisville, Ky., April 22-29. . . Rufus Clifford of Nashville, T enn. will be at Manslick Road inLouisville, Ky., April 29-May 5.

Grover Stevens will preach in a meeting aPreston Highway in Louisville, Ky., May 5-12. . .Clinton Hamilton will preach in a meeting aWendell Avenue in Louisville, Ky., June 2-9. . .Robert Welch will be at E astland in Louisville June 19-29. . . Robert Jackson of Nashville, Tenn. will be in a gospel meeting at West End in BowlingGreen, Ky., April 21-28. Ferrell Jenkins is the preacher at West End.

Earl Fly, Orlando, Fla.— Everything here goes well. We have completed our new class rooms andinterest has increased, as well as attendance andcontributions. The brethren are working harder and good plans have been made for work this year,and all looks bright for good growth in every way.We ar e helping to support four other gospel preachers, and plan to help others if po ible. We are looking forward to and making plans for ourmeeting with James R. Cope, April 1-7.

Jerry Belchick, Orlando, Fla.— Two recentlybaptized here. Three have placed membership.Brother Herbert Winkler of Nashville, Tenn., recently spoke at Azalea Park.

Earl Robertson, Indianapolis, Ind.— As has already been announced to this church, we plan tomove from the work at Belmont in early June andwork with the Fairview church in Birmingham,Alabama. T he decision to make this move is entirely my own; none are "running" me off, nohave I been asked by anyone to leave. In fact, I have been asked several times to reconsider and stayhere. I believe I can do a better work there than here, and I believe that some other gospel preacher can come here and do a better work than I. The church here is looking for a sound man in thefaith to work the work of an evangelist in their midst.

John Iverson of Port Arthur, Texas will be in ameeting at Southport in Indianapolis May 8-15. . .Brooks C. Webb of Lewisburg, Tenn. will be atLafayette Heights June 2-9. . . James R. Cope was with the Northside church in Lakeland, Fla. in ameeting April 15-21. Glenn R. Sheumaker is the preacher at Northside.

James E. Gunn, Gardendale, Ala.— We continue to be pleased with our work here. In many respects the people seem to be better taught and more dedicated than those we have been used to working with. We recently had two adults to bebaptized and one restored. We moved into our new400-plus seat auditorium in January and this has helped our work greatly. For nine months we hadfrom forty to fifty people who were having to sit in the basement because of the lack of space in our former auditorium. They have also finished a nicethree bed room, two bath house for us to live in.

In an effort to discover the answers to the questions of life and living organisms, Eramus Darwin (1731-1802), the grandfather of Charles,gave the first clear statement of the theory oinheritance of acquired characteristics, according towhich the effects wrought by environment on theorganism ar e thought to be transmissible to theoffspring. Thus the characteristics, according tthis theory, were accumulated and passed on tofuture generations. Darwin does not usually getcredit for developing this theory but rather it is associated with the name of Lamarck (17441829).

Actually, Lamarck took Darwin's theory andeveloped it more completely. In 1809 Lamarck wrote extensively in Philosophie Zoologique about the evidences for evolution, much more than anyonehad done prior to this time. His suggested mechanism for evolution was the inheritance of acquired characteristics. He theorized that theactivity of an animal enhanced the development othe more frequently used structures, producingmodifications that were inherited; lack of use led to degenerative changes, which were also inherited. He felt that an animal's need for a structure mightalso lead to its development— the long neck of agiraffe,

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for example, being the result of constant stretching over many generations. Despite the many appealing features of this thinking to the evolutionists, nocr itical evidence has ever been produced in favor of Lamarckianism.

If even a single bit of evidence could have beenfound, it would have eased many of the troubles of the evolutionists today. They may not acceptthe theory but they are forced to it, in fact, inord°r to support their position today. They are bound to this theory just as they are bound to thetheory of spontaneous generation. It is the sameregardless of what the modern evolutionists maychoose to call it. They must turn to this or some equally fantastic notion in order to get life without its creation by God. Those who say that life camefrom another planet do not answer the question of its origin; they merely avoid the answer and hope no one will ask how it came to be on another planet. Regardless of how far back life is placed it must have begun sometime, someplace. If one does not believe in God the question is still there: regardless of where it came from; how did it come into being if not by God's command?

TO WHOM IT MAY CONCERN

February 26, 1963

It has come to our attention that reports have been cir culated throughout the brother hood thatthe Floral Heights congregation at Wichita Falls, and its elders, are participating or soon will participate, in the support of human institutions and the practice of a "social gospel."

We wish to state, to any who are concerned, that this report is wholly untrue. Our stand remains steadfast against such innovations, and it is our continued purpose that our every action be incomplete harmony with the word of God.

Elders, FLORAL HEIGHTS CHURCH OF CHRIST Wichita Falls, Texas

/S/ C. A. Geisert Lynn Murphy

A. D. Newman

NEW CONGREGATION IN JASPER, ALABAMA

On or about June 1, 1963, brother Irven Lee of Russellville, Alabama, is moving to Jasper, Alabama, to firmly establish a new church worshipping after the New Testament pattern.

A lot has been purchased in North Jasper onHighway No. 5. The lot consists of two acres, which was pur chased at the pr ice of $2,000. Adown payment of $800 dollars has been made,leaving a balance of $1,200.

It is our desire to pay this $1,200 debt off before the new congregation starts meeting in order to be in a position to erect a meeting house on the lot. If we can get this debt taken care of, we feel the new congregation will be able to handle the financial matter of repaying the down paymentand getting a building erected in which to meet.Therefore, we are mailing this letter to a limitednumber of brethren, whom we believe to beinterested in the formation of this new congregation, asking their help. We felt that youwould like to have a part in helping to establish this congregation and would be willing to givethe amount of $25 on this lot. If you can give more, it would be appreciated. If you can't see the wayclear to give $25, any amount you could give will be appreciated. We hope to hear from you in the very near future. All contributions regardless of size will be gratefully appreciated and acknowledged.

Please make checks payable to North Jasper church of Christ.

Brotherly,

Noel Gaut Thomas G. O'Neal

Route 1 P. O. Box 763

Nauvoo, Alabama Jasper, Alabama

For additional information you may contact us, or —

A. M. Plyler Irven Lee Route 1 and P. O. Box 327 Parrish, Alabama Russellville, Alabama

W. A. CAMERON'S WORKBOOKS James R. Cope

W. A. Cameron pioneered the Lord's work inFlorida. For more than 60 years, he plantedchurches and edified the saints. During this time he prepared several workbooks. Among these are copies on the book of Revelation and one companion volume called, "Symbols of the Bible."

Brother Cameron's widow has several sets of these workbooks and the book of Symbols on handand is willing to dispose of them at a cut-rate price. You may purchase the entire 7-volumes for $1.50,postpaid. Persons desiring these works, send checkfor $1.50 to Mrs. W. A. Cameron, 4761 1st AvenueNorth,,St. Petersburg, Florida.

Sister Cameron also has several other workbooks. It might be well to ask her for a sample copy ofthese when wr iting, if you desir e such.

THE FOURFOLD GOSPEL--J. W. McGarvey and P. Y. Pendleton— A harmony of the four Gospels arranged to form a com plete chr onological life of Christ. Divided into title sections and subdivisions, with comments interjected in the text. 769 pages.....................................................................… ………… .$3.75

COMMENTARY ON THESSALONIANS, CORINTHIANS, GALATIANS, AND ROMANS-J. W. McGarvey and P. Y. Pendleton— A companion volume to "The Fourfold Gospel". A most practical and helpful exposition. 555 pages.............…… $3.75