THOUGHTS ON FELLOWSHIPJas. P. Miller
From the earliest time of the restoration the problem of fellowship has confronted the people of
God. On this subject the pioneers did some of their
greatest preaching and most sober thinking. Wit
the liberal spirit of our age this problem becomes
our problem in a most serious manner. Like our
fathers we need to examine the grounds upon which
fellowship can be extended
There are at least four positions in the religious
world in regard to fellowship.
1. Fellowship all. T his is the position of the men who believe in the fatherhood of God and the brotherhood of man but deny the Sonship of Christ. When you think about it, this is the position ofnations. The great world organizations are quickto pray to God the Father, but make sure that nothing is said about Christ the Son. This doctrine makes room for all of the so called great world re ligions and the Hindu, Moslem and the "Christian" can pray together. A forceful example of this posi tion is seen in our United Nations in our own cityof New York. Unitarians and liberal Jews and manyothers hold to such a view among the sects of mod ern times. To the true children of God such a doctrine is unthinkable. John wr ites with all the power of the spir it in these words found in I John
2:22,23: "Who is a liar but he that denieth that Jesus is
the Christ? He is antichrist, that denieth the
Father and the Son. Whosoever denieth the
Son, the same hath not the Father: but he that
acknowledgeth the Son hath the Father also."
2. Fellowship the immersed. We have now
reached the first real battleground of the saints.
This position makes immersion in water, regardless
of its purpose, grounds for fellowship. It separates
the religious world into two classes: those who have
been bur ied in "baptism" and those who have not.
When we stop and think, this makes "baptism", as it
is generally used, the great common denominator
between the saved and lost. Hence, in the very effort
to extend the borders of fellowship it is still based
on one act in religion. To the man who knows and
desires to follow the Bible this position ignores sev
eral things. First, it does not take into consideration
the purpose of baptism. I will admit those who have
simply been immersed to become a member of a
denomination or those who have been buried, not for
the remission of sins, but because they feel that
it is a church ordinance. When everything has been said in regard to this position the point is this,
sectarian baptism still leaves the sinner out of
Christ and hence out of fellowship. Only a baptism
for the purpose of freeing the sinner from his old
sins (Acts 2.38; 22:16) can give him entrance into
Christ and his body. (Gal. 3:27; 1 Cor. 12:13).
3. Fellowship all who have been scripturallyimmersed. In other words fellowship all wh
have been immersed for the remi
ion of sins. This
will include those who believe and practice the
principles that introduce the missionary society, the
organ, Premillennialism, institutionalism, centralized
control, etc. The great thinking here is that we are
all brothers and as such we should fellowship one
another. This position not only denies plain passages
of scripture, but it seems to me, instead of being
profound approach to the problem, it, with an almost
child-like attitude, ignores every worthwhile
consideration.
In the first place it completely ignores the conditional nature of our fellowship. When a childof God obeys the gospel and is born again his state with the Lord is conditional. In other words,it is made to depend upon his willingness to be lead by the spirit. (Rom. 8:14) Jesus said in John
8:31: "If ye continue in my word, then ye are m
disciples indeed." A hundred passages could be used
but they ar e unnecessar y since this is a truth
admitted by all who have been baptized for the
remission of sins. T hus we have this dilemma: We
have salvation conditional and fellowship
unconditional. If we include all who have obeyed the
gospel, and at the same time admit that a child of
God can fall from a position of favor with God, we
are extending fellowship where the Almighty God of
heaven refuses salvation. I believe that this is so clear that it would be a
waste of space in the paper to argue it further
Where there is a conditional salvation there must be a conditional fellowship
Secondly, to the thinking Christian the next stepis clear. Upon what bases is salvation denied ? What does a child of God have to do or fail to do to fall from grace? When we answer this question we will also have the fellowship question answered. The New Testament teaches that salvation depends upon our loyalty and obedience to the word of God. I do notbelieve we will find any segment of the restoration that will deny this truth. In passage after passage
we are told and warned about those who fell from
grace. In the Galatian letter men fell from favor
with God when they turned to the days, months and
times and years of the law of Moses (Gal. 4:10). If
they were circumcised they became debtors to keep
the entire law (Gal. 5:3,4). Paul told them that "Christ has become of no effect unto you, whosoever of you are justified by the law: ye are fallen from grace." Now the problem is clear. If I extend fellowship to my brethren who are observing days and times as does the "Christian" church and who seek to justify the instrument in the worship by the law, I am extending fellowship where God has denied salvation.
In the 10th chapter of 1 Cor. the apostle Paullists about six sins that caused the Israelites to be lost. In the number ever y sin committed by thecan be committed by a child of God. Not only is this true, but Paul says specifically that these things were written for our learning that we might nomake the same mistake. Lusting after evil things,idolatr y, fornication, tempting Chr ist, murmuring, etc. were all grounds upon which God deniedsalvation. In the same way the fornicator at Corinthwas to be denied fellowship. Brethren all over the land have refused to abide by God's law for holymarriage and purity of life. Murmuring against God's order has almost become the rule in many sections instead of the exception. The cry to be like thenations around us comes up to the Father as it did in the long ago.
In the book of Numbers the story of the fall oIsrael unfolds and it is too clear for any tomisunderstand. Paul declares that "all of these things happened unto them for ensamples; and they are written for our admonition— ". A brief look at the 14th chapter of Numbers will tell the story odisinheritance and ruin. Let us look at verses 11, 12:"And the Lord said unto Moses, how long will thipeople provoke me? and how long will it be ere theybelieve me, for all the signs I have showed amonthem ? I will smite them with the pestilence anddisinherit them, and will make of thee a greater
nation and mightier than they." Now for the
application; if we are to fellowship all of th
children of God simply on the grounds that at one
time they have obeyed the gospel, we will be denying
the principle of conditional salvation by contending for
unconditional fellowship and will be extending
fellowship where God has disinherited and struck
from favor, and thus will be caught in the ridiculous
position of extending fellowship where God denies
salvation.
4. The fourth position is simple and scriptural.
Fellowship all who after having obeyed the Gospel
are willing to continue in the apostles' doctrine. We
are to judge this by the same standard and rule that
we judge all other matters in religion and that b
the New Testament. We shall continue to den
fellowship to those who go beyond its sacred
teaching or to those who come short of its divine
requirements. God has done the judging and set the
standard and we judge the tree by its fruit.
AN EXPOSITORY DICTIONARY
OF NEW TESTAMENT WORDS
W. E. Vine
This book is a valuable work to the Bible student. It is a standard work based upon a firm textual and grammatical foundation with renderings of the words and phrases of the New Testament from both Authorized and American Revised Versions, and against the background of the original Greek. It is a dictionary, a concordance, and a commentary in one volume. Price— $11.95
THE RULE OF ELDERS
H. E. Phillips THE REALM OF ELDERS' RULE
In the last i
ue we discussed the nature and scopeof the rule of elders. This second article will consider the realm of the elders' rule. That elders rule in the church cannot be denied. The New Testament plainly says so. "Let the elders that rule well be counted worthy of double honour,especially they who labour in the word and doctrine" (I Tim. 5:17). "Remember them which have therule over you, who have spoken unto you the word of God. . . " (Heb. 13:7). "Obey them that have the rule over you, and submit yourselves: for they watchfor your souls, as they that must give account, thathey may do it with joy, and not with grief: for that is unprofitable for you" (Heb. 13:17). The nature oftheir rule is to lead, guide, superintend, preside, to be guardian of, protect and care for. The scope of their rule is limited to the congregation or flock whichis among them, "over the which the Holy Ghost hath made you over seer s" (Acts 20:28; I Pet. 5:2)
In what realm do elders rule: matters of faith or
judgment? To answer this question we must define
what we mean by "faith" and "judgment".
Faith is used in at least three senses in the New
Testament. It means the act of believing, the state
of being faithful, and the thing believed. "In matters
of faith" would have to refer to the body of revealed
truth we call "the faith." ". . . earnestly contendin
for the faith which was once delivered unto the
saints" (Jude 3). ". . . that is the word of faith
which we preach" (Rom. 10:8). Speaking of the
gospel, Paul said, "For therein is the righteousness
of God revealed __" (Rom. 1:17). "But before faith
came, we were kept under the law, shut up unto th
faith which should afterwards be revealed" (Gal.
3:23).
Faith means that which is r evealed by Jesus
Christ and contains all divine truth. It produces
Page 3
faith and obedience to Christ. Matters of faith would
therefore apply only to what is authorized in the
New Testament. Judgment has several meanings in the New Testament. It means perception, intelligence (Phil.1:9); mind, opinion or judgment (I Cor. 1:10); a judicial sentence (Rom. 1:32); vengeance, justice (Acts 25: 15); judgment, condemnation (Matt. 7:2; I Pet. 4: 17). T he only definition that would fit "matters of judgment" would be "mindopinion or judgment" as in I Cor. 1:10. We cannot apply it to condemna-tion or vengeance or simplyintelligence. Webster's Twentieth CenturyDictionary, unabridged, gives some distinction between "judgment" and "opinion." Opinion — "The judgment which the mind forms of any proposition, statement, theory, or event, the truth or falsity of which is supported by a degree of evidence that renders it probable, but does not produce absolute knowledge or certainty; firm belief as distinguished from absolute knowledge." Judgment — "The act or process of the mind incomparing its ideas to find their agreement ordisagreement, and to ascertain truth; the process of examining facts and arguments to ascertain propriety and justice; the process of examiningthe relations between one proposition and another." Judgment is that mental action that compares and reasons to find truth, while opinion is the conclusion from partial evidence that does not produce certainty, but a probable conclusion. The Greek word gnome from which "judgment" comes in I Corinthians 1:10 is defined, "mind, opinion, judgment." This is the sense in which we use "matters of judgment" in the rule of elders. There is a sense in which "judgment" refers to human wisdom in contrast to divine wisdom.
The very fact that Paul instructed the Corinthans to be of the "same mind and the same judgment" is positive proof that some means of attainingthis unity is essential. In divine matters there must be harmony between brethren, and someone must be responsible for this unity. Would this notcome within the scope of the elders in their rule? As examples, directors, leaders, etc., should theynot rule in such a way that the flock would be of the same judgment"
There is an area where faith and judgment overlap according to the definitions given above. Faith must always involve what is authorized by Christ,Judgment may or may not conform to what is revealed by Christ. Some things are matters of personal choice. Circumcision and the eating omeats all in this realm of judgment. We are not the better or the worse if we eat or do not eat. But
when someone begins to bind these choices as a
law of Christ, we have the beginning of huma
legislation. This is sinful.
FAITH VS. JUDGMENT
The chart below will help show the overlapping of
faith and judgment. Note that these are really three
reas: specified authority; authorized, but not speci
ed; not authorized.
T her e ar e only thr ee ar eas in which any ma
could po
ibly rule in matters of spiritual things:
legislative: making divine laws; Judicial: judging
those under the law; Executive: executing th
law is given by Christ. Neither the elders nor the
"business meeting" can rule in legislative or judiciamatters. This belongs to Christ alone (James 4:12;Acts 17:31). If the elders rule at all it must be inmatters of executing the law of Christ. This is the same as in matters of faith, because "the faith" is the "perfect law of liberty" (James 1:25). In executing the law of Christ two areas are to beconsidered: what is specified and what is authorized generally. The first requires only guidance anexample. In the second someone must direct and supervise in order to be of the "same mind andjudgment." (I Cor. 1:10). Now who does the NewTestament authorize to rule at all in the church? Is it the "men of the congregation"? If so, where is the passage? We are asking for authority for the "business meeting" or the "men of the congregation" to rule in the church. It may not bespecified, but where is the general authority for
such?
In matters of faith we have:
1. Specified authority: that which is specifically
stated or required in the New Testament. Singing
praises to the Lord is expressly stated (Eph. 5:19;
Col. 3:16; Heb. 2:12). There is no other choice. No
man can legislate otherwise.
2. General authority: That which is authorized,
but not specified. We can use a songbook, someone to
direct the singing that things may be orderly
1. Specified authority: Partaking of the Lord's
Supper on the first day of the week. (Acts 20:7).
2. General authority: Time to partake of it on
the first day; whether passed to each one or each one
takes it from the table; the number of containers
for the fruit of the vine.
1. Specified authority: baptism (burial) in wate
for the remission of sins. (Acts 2:38; 22:16, Rom.
6:3,4)
2. General authority: Natural or artificial bap
tistry, still or running water, salt or fresh water, etc.
In the realm of specified faith neither the elders nor any other man can rule in the sense of makingchanging, or deleting divine law. T he only rule is in guiding and directing in obeying the law. Each Chr istian must admonish his brother to obey thLord in all respects. This is not particularly the work of elders. Certainly they are to admonish just as teachers and preachers do. They are to worshipjust as every other Christian is to worship, butworshipping is not the peculiar work of elders just as it is not the work of an evangelist. Elders are to oversee, rule, direct, etc. Their rule does not consist in making laws, but they do rule in seeing that the law of Christ is obeyed. In specified authority th
elders rule as guides and examples
In the realm of generally authorized faith certain
decisions or judgments must be made in obeying Christ that affects the whole church. Someone must make these decisions. Only three classes may do it: (1) The whole church— each individual decides for himself. In this case we would likely have as manjudgments as we have people. This would make I Corinthians 1:10 impo
ible to achieve. (2) The men of the church in the "business meeting." This is without either specified or general authority as aruling element in the church. At no time in the New Testament has either the "men of the church" or the church in general been authorized to "rule" in any matter pertaining to the work of the church.
(3) The elders. The New Testament teaches that
elder s ar e to rule, not as law maker s, but in th
faith, and that the brethren are to be of the "same
mind and the same judgment." This is the only class
author ized in the New T estament to rule in any
sense in the church.
On the chart showing faith and judgment, thmatter of singing is specified as praise to God.Elders cannot rule as to whether one may sing onot. They do not rule as legislators. They can onlinstruct and admonish each Christian to sing as the Lord directs. But there are some matters authorized,but not specified. Who shall decide these matters? since their experience enabled them to rear their children and rule their own houses well, and since they are rulers in the church, and since the church is to be of one mind and one judgment, it follows that the elders would rule in this matter.
The same is true of the Lord's Supper. As to the day upon which it is to be taken, no man canlegislate or rule. But the hour of the first day is amatter of judgment, and we are to be of one mindand judgment, therefore someone of experience andconsideration for the whole church must determine this. This is a rule in the realm of judgment. The same is true of baptism and all other matters of
authority. Let me make one thing clear at this point: Because
elders are to rule well in the church it does not mean
that they become dictators in other matters. The
only realm of their rule is in matters that affect
the destiny of the church and the welfare of the
soul of the individual. Where I live, where I work
how I spend my hours of leisure, what I wear, etc.,
are no affairs of the elders except and unless these
things affect the church or endanger my soul. We
ought not to think of the elders as lords, nor are
they permitted by the Lord to rule in this sense.
But they are rulers of the flock among them t
guide and direct in those things that are authorized
by the Lord. Their rule is in the overlap of faith
(things specified) and judgment (things authorized
but not specified). No man rules in unauthorized
things or in specified things, except to admonish and encourage in the latter of the two.
The church support of human institutions,
sponsoring church arrangements, central control of
activities, etc., are all in the realm of unauthorized
matters and are not subject to the rule of elders or
any other man or group. Elders have left the faith
and their ar ea of over sight when they teach or
practice these unauthorized things. Missionary an
benevolent societies and instrumental music in
worship all come in the same class of
unauthorized things.
IS THERE A BAPTISMAL FORMULA? Jimmy Tuten, Jr., St. Louis, Mo.
Continued
THE BAPTISMAL FORMULA ORIGINATED IN APOSTASY
History reveals that a baptismal formula accompanying baptism is a pr actice which comes out of the formation of creeds and traditions. Among the various writings relating toBiblical subjects which have been handed downfrom past generations, are references and allusionsto such formulas in the post-apostolic days. These quotations show that the pr actice was in existence at an early date, but they do not bear with them any evidence of apostolic sanction. Instead, they reveal that there was much controversy over the subject. Marcion, for example, in his disputes concerning the baptism ofheretics, tried to bring about a so-called restoration of instructions for baptism. He insisted that there were certain instructions imposed upon mankind bythe apostles, and if these instructions were not carried out to the letter, then baptism was not scr iptur al. T he thing that was wrong with his efforts was the introduction of such matters as a "baptismal formula." His reasoning resulted inmany taking the position that baptism was not valid unless accompanied by a CORRECT formula (Neander's History of The Christian Church. Vol. 1, P. 310). This type of reasoning over the years resulted in the sacerdotal principle which vested validity only in acts performed by an accredited hierarchy or divinely authorized priesthood. The earliest account of a formula being used in the act of baptism comes from Syria about the year 110. This reference is found in the DIDACHE: "Concerningbaptism, thus baptize ye: having first said all these things, baptize into the name of the Father and of the Son, and of the Holy Spirit, in living water" (Restoration Quarterly, Vol. 1, No. 4, P. 186). "Living water" denoted running water and illustrates another addition to the principles of baptism laiddown by the Lord. In the word cited above, there is yet another reference to the "formula," in Justin Martyr's APOLOGY. In Chapter 61, we note:
"Then they are brought by us where there is water, and are regenerated in the same manner in which we ourselves were regenerated. For,in the name of God, the Father and Lord othe universe, and of our Savior Jesus Christ,and of the Holy Spirit, they then receiving thewashing with water".
As the development of the formula was elaborated upon, a baptismal ceremony developedwhich not only included a formula, but a "Catechumenate" (Period of instruction) and th"Preliminary interrogation" (questions to determine proof of repentance). Throughout the whole formulation of such functions, there was little agreement as to exactly what constituted the "formula" for baptism. It can be seen, therefore,that the use of a "baptismal formula" is a carryover from the development of Catholicism, hence from apostasy. The dispute over whether the formula should be in the "name of Jesus," or "the Father, Son and Holy Spirit," isthe same as that raged by the Chur ch Father s. Justin Martyr said the formula was "traditional," and we agree with him (Neander's History, Vol. 1, P. 310).
WHY A FORMULA IS NOT NEEDED
A study of baptism reveals first of all, that itwas commanded by Jesus (Acts 10:48). Its designis "for the remi
ion of sins" (Acts 2:38). Penitent believers only are buried in baptism. Thus, a certain amount of instruction is necessary before one canengage in the proper action of baptism (Mk. 16:16Col. 2:12). They must hear the gospel and believeit before baptism changes the sinner's state. Ifbaptism fails to meet any of these essentials, idoes not constitute New Testament baptism. In all of the instructions given by the Lord and theapostles, not once did they either by inference, command, or by example, leave us an indication that a formula was to be said. If one meets the qualifications given in the gospel, baptism causesone to be added to the church, saved from past sins, and have hope of ever lasting life. T he validityof his baptism does not depend upon the administrator, or anything that he might say. Affixing some ex-pression to baptism does not make it valid. Baptism accomplishes its goal only when iembraces all of the essential characteristics authorized by the Lord. A. formula is not included in these essential characteristics. Those who advocate a formula for baptism must be careful less in their efforts they a
ume the conclusion that a formula is a prerequi-site of valid baptism. If this conclusion is drawn, the efficacy of baptism istransferred from the New Testament principles offaith and repentance preceding the act, to that ofsome form of priestly function. Is baptism invalidif no formula is uttered? If so, we expect someone to show authority from the New Testament teaching,that one of the essential characteristics of baptism is SAYING SOMETHING.
CONCLUSION
When I baptize, I DO NOT SAY A FORMULA!I say something, that is true. The words that I utter are for the purpose of teaching and keepingclear in the minds of all pr esent, what is taking place. I say what I say to re-emphasize the design and purpose for baptism. A penitent believer receives the remission of sins regardless of whetherI say anything. Since the New T estament is silent concerning a formula for baptism, I try to re-word what I say each time, so as to keep the people inthe audience from thinking that I must say the same thing over and over. It matters not when I say what I say. It could be said before the baptism,it could be said after, or even during the baptism itself. Understand then, that the one desiring tbe saved, must believe and be baptized (Mk. 16:16).He does not have to believe, be baptized, and havesomething SAID over him. Believe and be baptized today!
ARE YOU SATISFIED WITH TODAY'S "MODERN RELIGION"?
W. C. Hinton, Jr., Nishinomiya-City, Japan Are you just plain sick and tired of the programs,
plays, suppers, book reviews, special days and speciallectures by men of some particular note all carried on in the name of religion? Well, let us study this matter together and po
ibly we can come to some reasonable solution to the spiritual ails of the world today. I hope you are not the type of person that is carried away with the various substitutes offered in religion or in the special events designed tbring the crowds and entertain their fancies. Surely you really miss the proclamation and defense of the Gospel message of God's Truth. I hope the various offerings of men to appease your whims have notrobbed you of that "desire for the sincere milk ofthe word". (1 Peter 2:2). It is hoped that you sense this lack in your spiritual makeup. If you see the need, the lack that is present, then all is not lost — the god of this world has not yet blinded you (2
Cor. 4:4) .... there is a way out of this chaos.
As we seek a proper solution for this malady otoday's generation, let us not deceive ourselves into thinking in any other terms but simply the teachingof the risen Christ. For it was the Christ that said,"My words will judge you in the last day. To rejectHis sayings is to reject Him (John 12:48). The apostle Paul told the Ephesian elders that the Word of God was able to give them an inheritance amongthe sanctified (Acts 20:32). This Word of God is the Gospel and can be known and read among men
— the new covenant (Heb. 9:15) that God has
made with man through His beloved Son, Jesus.
The gospel is the basis of the new being or creature
in Christ (2 Cor. 5:17), being reconciled unto Him
(2 Cor. 5:18; Col. 1:22), for it is the ver y power of God unto Salvation (Rom. 1:16). The seed that
causes this new being filled with the new life is the
Word of God (1 Pet. 1:23; Lk. 8:11), or the gospel
of Christ (1 Cor. 4:15).
Since we have decided, and r ightly so, to go tothe word of God for proper instruction in the matter of religion, let us not be so naive and subtle as to put our own like on a par with God's Word. This seems to be the major fault with every system offalse religion in every generation. These ideas of "I think thus and so" or "let's modernize religion tomeet today's needs" or "what is wrong with a littlchange here" or "But God did not say . . . ." mayon the surface seem to be of value, but is really the cry of the unbelieving, who desires to throw offrestraint and allow himself to hold the reins,make the laws and plan the way of religion to suit himself, number ONE in his own eyes. But this pitiable plight of man is not new for Jesus dealt with it while He was on earth. He said that men who teach their doctrines and commandments instead of God's, render vain worship — empty, barren,unfruitful — instead of worship that is God directed and God accepted which should be our only goalfor this is all of life (Matt. 15:8,9; Eccl. 12:13). You know, we can talk our selves into most anything,especially is this true in religion. We can think athing is a pretty good idea and may even have noble purpose in mind, but we must consult our guidebook — the Word of God — for a directive or permi
ive passage to make a thing lawful witGod. Just because I think up a thing in religiondoes not make it lawful to practice. I might decide one day to rob the rich and help the poor, Robin Hood style, BUT God in His Word has said for meto work with my hands in order to give to him that is in need (Eph. 4:28). So, you see, my and your "think sos" do not amount to much with God. His thoughts and ways are higher than ours (Isa. 55:8,9).
Just exactly what do we expect by being a
member of the church of the New Testament? Do
we look for plays and special programs by th
local school band or some other form of
entertainment? Is this what we really expect of the
church or is this what we have come to expect due
to custom? Is it the place of the church to provide
entertainment? I maintain that we cannot arrive at
this perverted idea from the Word of God. If we
are thinking, concerned people at all — we expect
a conviction of sin and a source of strength to
overcome sin and press onward in closer
communion with God and His Word to be in the
atmosphere of the periodsof worship and study
But of course, the seemingly "course of today" is to think lightly of sin and its consequence, thus giving rise to modern "pastors" and "reverends" and "D.D.s" lecturing on anything and everythingbut sin, its curse and cure. People today becomehighly offended of you mention that shorts are notmodest apparel (1 Tim. 2:9; 1 Pet. 3:1,2), or that social thinking has no place in a Chr istian's life (1 Thess. 5:22), or that you must attend every service of the church (Jno. 14:15; 1 Jno. 2:3; 5:2;Heb. 10:24,25) even before picnics, visiting relatives, parties, school functions, and etc., all which must take second place in our lives aschildren of God (Matt. 6:33). But we are notsurprised at some
of the things that resound from the pulpits of the
land, due to the desire to "tickle the ears" of a group in order to "pad the security" of the "preachingjob". Any preacher who is more concerned over 'holding his job" for the sake of position or salaryinstead of being concerned over the dispensing of Truth needs to enter some other field of work, fohe has no place in the favor of God as a proclaimer of righteousness. He is a detriment to the cause and will bring the fires of Hell eventually on his own head all because he was not a faithful steward or watchman in God's service (T itus 1:11,16; 1 Cor. 4:2; Ezek. 33:7-13). Would to God that we hadmore men who were willing to lift up the voice inobjection to the lack of restraint and the multitude of sin and point men again to Jesus, the author and finisher of the faith to those that are obedient (Heb. 5:9; 12:2); that men might be able to lift u
holy hands again to God (1 Tim. 2:8)
This desire to have all to come to know, respect
and obey God is entirely in the realm of po
ibility.
In fact this is the very thought of God (2 Pet. 3:9).
But it takes the desire of the individual first to
know that he is in sin and desire to remedy his lost
and undone condition.
Yes, we see a lot of things done in religion's name today and we also see a lot of things that have notone shred of authority from God's Word allowinthat such could be done. Why will men ignore the law of God? Why will not men learn and do whatGod intends for them to do ? Are the souls of others so insignificant that their final destiny is of littleimportance? If we can learn anything from thBible it is a sense and need to live so that the soul of man can be with God in eternity. So important is the soul, that Jesus taught that all the composite treasuries of the world and all that is valuable in our world of material things could not compare with the never dying soul of a man, just one soul (Matt. 16:26).
But what about you? Are you caught up in th
whirl of present activities of religionists that
practice things outside the authority of God
Within most cities is a group of people striving to
obey only the Word. If you truly value your soul
you should seek to be a part of their program of
work as they have but one desire — to please God in
their efforts and they know what IS pleasing by
an ear nest study and application of Tr uth. You
owe it to your soul and those you influence to be
approved of God in all your religious activities. Take
care how you build, plan for the eternity that looms
ahead of which every man has a part either in
God's Heaven of bliss or the Devil's Hell of
unceasing torment.
WORD PICTURES IN THE NEW TESTAMENT
A. T. Robertson
A six volume set of scholarly work made clear even to the reader who knows little or no Greek. It is a verse by ver se study of the New T estament with word 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
Order from:
PHILLIPS PUBLICATIONS
P.O. Box 17244 Tampa 12 Fla.
(Brother Patton prepared this article without
knowing that other articles on the subject would
appear in the same issue. We encourage you to read
carefully this excellent article on the question—Editor.) QUESTION— I have read several articles lately
on the rule of elders which teach that elders' rule is
excluded from the realm of judgment. I understand
that you do not share this view. I would like to see
an article from your pen answering such arguments.
— C.A. ANSWER— The above is typical of several
missives I have received of late. It is a fact that some articles have appeared recently advocatingthat the rule of elders is excluded from matters of judgment in the affairs of the local congregation. While isolated cases now and then may be found of one contending for this position, it certainly has not been the general rule among brethren. I realize that it is po
ible for new truth to come to light atany time from a further study of the Word, but ihardly seems probable that truth so vital on such ah important theme has been missed by the greatest minds of the ages— even within the church of our Lord. I know that it is not an uncommon thing tfind errors in the realm of application from time to time. When such is found the practice must bealtered to fit the doctrine— not vice versa. In this instance, however, if this position be true, it is not a matter of just error in application— it is a matter of error in doctrine on the part of scholars within the church through the years. Any position that calls for such a radical change in doctrine demands the greatest of caution regardless of the means by
which it gains prominence.
Some of what I have read has all the appearance
of a scholar ly article, but upon closer examination
one finds an arbitrary use of ambiguous terms,
inconsistencies, and a failure to recognize
fundamentals. Such errors are unworthy of some
advocating the position. However, because I have
the utmost respect for their integrity I shall take
the time to carefully and deliberately expose what I believe to be error.
One basic error appearing in the articles I have read is the same error that has caused so much of the digression among brethren today. This error is a failure to recognize the fact that all matters of legitimate judgment or opinion are within the realm of faith. Such matters are circumscribed and bound by law; they are authorized by divineauthority, and are, therefore, within the scope ofdivine revelation. Such matters are genericallyauthorized by some generic term. That is why we
continually emphasize that all expedients must first
be lawful. (I Cor. 6:12; 10:23). A failure to
recognize this accounts for expressions like "Where
There Is No Pattern," "We do many things for
which we have no Scripture," etc. There must be Scripture for
everything that we do. We walk by faith every step
of the way. (2 Cor. 5:7; Rom. 10:17; Col. 3:17; 1
Cor. 10:23; 2 John 9)
In view of the above it necessarily follows that all judgment decisions may from one point of view b
called "matters of faith" because they are
authorized by the Word (Rom. 16:17). When
"matters of faith" is used in this sense, it stand
in contrast to "matters of opinion" that are outside the scope of divine revelation.
In a different sense "matters of faith" is sometimes used to identify things specified and
"matters of opinion" is used to identify things
generically authorized. This is the most frequent
use among brethren. It is "matters of opinion" in
this sense that ar e under consider ation
concerning the rule of elders. Such opinions are
within the scope of divine revelation.
Because these expressions can be used in
different senses one must do more than define the
terms "judgment" and "opinion." He must also make
clear the sense in which they ar e used. T his was
not done in the articles I read on this subject. Yet,
arguments were made based upon the use of these
expressions. For this reason the articles are not
clear, appear inconsistent, and in some instances are confusingOne argument based upon Heb. 13:17 affirms that
elders as watchmen are limited to matters affecting
one's soul; that human judgment does not affect
the soul; that only faith determines this, therefore,
matters of judgment are excluded from their rule.
If this argument means anything at all it means that
matters of judgment are outside of faith. If b
"faith" the author means God's Word, it necessarily
follows that we do many things for which we have
no Scripture. This is false! If by "faith" he means
things specified, I deny his conclusion and call for
proof.
The above argument is extended by a consideration of Ezek. 3:17,25-27 which affirms that the watchman is limited so that "he is to act according to the revelation from God, and within the scope of that revelation." Then we are told that "this is faith, not judgment or opinion." If so, thenjudgment decisions are outside the scope of revelation. Again we are forced to the conclusion that we do things for which we have no Scripture. I say this is false doctrine! If by "faith" the author means things specified, then I deny that the
"watchman" in either the Old T estament or the
New Testament is so limited and call for proof
It will take more than an arbitrary statement to
prove it. The same argument is made based upon Acts 20:
28-32. We are told that the elders were commended
to the word of God as the source of their material
for warning and for building up the flock. Then
follows the conclusion: "that which falls within 'the
scope of the word of God,' to which they were
commended, is in the realm of faith, not opinion." If
so, then we must conclude again that legitimate
opinions are outside of faith or the scope of the word
of God. This just isn't true! Legitimate opinions are
within the scope of divine revelation. A failure to
recognize this fundamental always results in serious
consequences. In order for the argument to hav
force the writer would have to prove that "the
word of his grace" to which the elders were commended and
upon which expression the argument is based refers
only to matters that are specific. Until this is done
the argument has no force.
Further efforts involving the same line of thought
are made based upon Titus 1:9; I Pet. 5:1-3, and
Matt. 20:25-28. These efforts have the same
weakness exposed in the above arguments. The
answer to one is the answer to the other. I solemnly
affirm that judgment decisions are within "sound
doctrine"' (Titus 1:9) ; they are "according to the will
of God" (1 Pet. 5:1-3), and are "as Christ gives to
them." Concerning opinions outside this realm
neither the elders nor anyone else have the right to
act. Such opinions are not of faith (Rom. 10:17),
cannot be in the name of Christ (Col. 3:17), are
not lawful (1 Cor. 10:23), and are beyond the
doctrine of Christ (2 John 9).
After making the arguments answered above one writer based upon Acts 11:27-30 concedes that elders oversee finances; that such involves judgmentdecisions, and that such is within the realm of apostolic revelation. He then concludes that "Elders cannot act apart from apostolic revelation. This places the matter in the realm of faith, not opinion." Now, this concession, namely, that judgment decisions are within the realm of
apostolic revelation, is contrary to all the preceding
arguments. Heretofore he has argued that elders
are limited in their rule to matters in the realm of
apostolic revelation; that judgment decisions are not
in the realm of apostolic revelation, and, therefore,
elders are excluded in their rule from judgment
decisions. Consistency, 0 consistency, thou art a jewel!
It is true that in this connection the writer says, "Making a judgment decision must not be confused
as 'rule'." Well, I am sorry, but I do just that— and
for good reason. If a judgment decision is made (no
matter by whom) and the congregation abides by it,
they are governed, guided, or ruled by it. The
restriction by the wr iter seems ar bitrar y to me.
The following passages teach that elders oversee, superintend, or rule the church: Acts 20:28; Rom. 12:8; 1 Thess. 5:12; 1 Tim. 5:17; I Pet. 5:1-3. Unless it can be shown that there is an exception .which excludes from the superintendency of elders some matter in the affairs of the local church, itnecessarily follows that they ar e super intendents of all the affairs of the local church. Those who would restrict or limit their rule must point out the exception. All of the above efforts to so limit their rule fail of their objective. The reason for their failure has been pointed out. I think that all recognize the fact that elders are not legislators—our Lord is the legislator. Elders acting under this legislation and within the scope of it superintend the flock.
The truth on the rule of elders lies between the two extremes of arbitrary rule and majority rule of
the congregation. (1 Pet. 5:3; Heb. 13:17) Elders
by virtue of their qualifications will be considerate
of sentiments in the congregation (consulting with
them and determining their feelings) and with such
knowledge combined with their wisdom will lead or
guide the congregation in the interest of peace and
harmony within the scope of God's Will. Such
consideration and wisdom on their part should
move all within the congregation to "submit" and
"obey"
according to the full and true meaning of those
terms. (Heb. 13:17). TO BE CONTINUED.
Chrematizo, "were called," Acts 11:26 Was the name "Christian" given by God? It will
hardly be denied by believers that today the name
is approved by God. But does the present divine
approval necessarily prove that God originally gave the name? The foregoing questions are answered largely by
determining the meaning of the Greek verb chema
tizo, from which "were called" is translated in
Acts 11:26.
The present study aims to determine the meaning
of chrematizo both in the Septuagint and in the New
Testament.
Chrematizo in the LXX
According to page 1474 of the Hatch and Redpath Concordance to the LXX, the verb chrematizo occurs ten times in the Greek Old Testament. The first occurrence in found in III Kings 18:27 (I Kings 18: 27 in the English versions) in the setting of Elijah's strife with the prophets of Baal. The passage reads, in the AV, "And it came to pass at noon, that Elijah mocked them, and said, Cry aloud; for he is a god;either he is talking, or he is pursuing (me potechrematizei), or he is in a journey, or peradventure he sleepeth, and must be awaked." In the RSV theGreek me pote chrematizei is rendered "or perhaps he is busy." In this passage one wonders whether chrematizo is employed in the "business" sense (as some argue) or in the sense of "giving oracles." The former idea is apparent in the RSV.
God's speaking to Job is described by the verb
chrematizo in Job 40:3. The Greek is soi kechremati
kenai, "I have spoken to thee." Actually, this form is
a perfect active infinitive, "I too have spoken to
thee." God's speaking to Jeremiah is twice described by the verb chrematizo in Jer. 32.30. The first phrase
is aph hupselou chrematiei, "shall speak from heaven." T his is a future active indicative form of the verb. In the same passage the Greek phrase containing the second use of chrematizo is logonchrematiei epi tou topou autou, "a word shall he speak from his place." It is difficult to ascertain whether this use of autos is a predicate position indicating the intensive "self" or a simple genitive
denoting "his."
In Jer. 33:2 chrematizo is used twice to denote a divine warning of God spoken by Jeremiah. The first Greek phrase is chrematieis hapsi tois Ioudaiois,"thou shalt speak to all the Jews." In the same verse the Greek also has hous sunetaxa soi autois chrematisai, "which I have appointed for you to speak to them."
In Jer. 36:23 the Greek kai logon achrematisen en to onohati mou, hon ou sunetaxa autois may be rendered "and spoke a word in my name which I appointed not for them." This phrase is in a context in which God is condemning various sins of Israel. Delivering oracles falsely in the name of God was one of them.
COMMENTS TO EDITORS
"We enjoy Searching The Scriptures very much."
— Mrs. Ronald Carter, Orlando, Fla
"We enjoy Searching the Scriptures. It will
continue to bear good fruit. Keep up the good
work!"— E. L. Flannery, Gainesville, Fla
"Your use of God's sword is being felt! May you
be encouraged to continue this excellent work."—
Harold V. Trimble, San Antonio, Texas.
"T hank you for continuing my subscr iption as
you have. I haven't missed a one and for that I am
glad."— Vivian Palmer, St. Petersburg, Fla.
"I think your paper is among the very best."—
Granville Tyler, Decatur, Ala
"Your paper is among the very best beinpublished. Keep up the good work."— E. Paul Price, Borger, Texas.
"I would like to subscr ibe for the magazinSearching The Scriptures for a year. I was given
copy to read by a friend and I liked it very much." —Mrs. W. R. Trail, Woodbury, Tenn.
"We like Searching The Scriptures next to the
Bible and thank you for sending it to us."— Mr. and
Mrs. Veachel Morris, Louisville, Ky
"I appreciate the good work you are doing with
the paper and trust that you shall continue in the
same fine tradition of the past."— Ferrell Jenkins,Bowling Green, Ky
"I pray that you will continue to stand for the truth in your paper. We enjoy it thoroughly."—
Donald R. Givens, Sault Ste. Marie, Ontario, Canada.
"I look forward to receiving my copy from month to month. I'm sure much good is being done as the result of this fine publication." — Edwin Hayes. Palmetto, Fla.
BARGAIN PACKAGE
- Voices In The Wilderness — J. R. Cope ....$ .75
- What Is The Church Of Christ —
- H. E. Phillips .....................................................25
- Review Of Every Good Work —
- H. E. Phillips .....................................................25
- What It The Herald Of Truth — A. C. Grider .15
- Division, Who Is Responsible? —
- J. P. Miller .........................................................20
- Benevolence And The Church — Harris J. Dark .....................................................10
ALL FOR $1.00 PHILLIPS PUBLICATIONS P.O. Box 17244 Tampa 12, Florida
NOW AND THEN
B.G. Hope, Bowling Green, Ky.
All kinds of religious reports can be observed in
both secular and religious papers. In the Daily News
dated February 26, I saw under the heading: "AsWednesday Services Scheduled" the following
"Union Lenten will be held ... for young people.
A number of churches were listed as sponsors of
these activities. These churches are called
"Protestant" churches, but they are participating
in observing an item that originated with
Catholicism. This is only a sample of what i
happening NOW. Christmas, Easter, Good Friday,
etc. have their origin this side of Inspiration.
THEN, the Lord's Supper was observed ever y
first day of the week. The following items
characterized their worship: Apostles' Doctrine,
(Acts 2.42) ; Prayer, (Acts 2:42); Singing, (Col.
3:16) E ph. 5: 19); Contribution, (1 Cor. 16: 1,2)
and the Lord's Supper, (Acts 20:7). As far as the
New Testament description is concerned, their
worship was simple
Furthermore, we notice NOW a change in
organization indicated by making a distinction
between elders and bishops, calling the evangelists
pastors, having a district manager, and making laws
at conferences to regulate the behavior of the
church members, etc
In New T estament time the organization was made up of elders, deacons, and evangelists workingwith the members. (I Peter 5:1, 2; Acts 20:28). The elders were overseers of one congregation. We have no record of the eldership soliciting money from anychurches and then overseeing the spending of itAgain the reports that are made of evangelistic efforts are rather glamorous and self-centered. The New Testament reports exalted the Lord. Therewere no outside boards and societies to keep up. The expense of the mi
ionary society was offered in the past as an objection. I do not hear it NOW. It isreported that evangelistic efforts are glamorized bemploying actors to dramatize the gospel. THEN (during the days of the apostles) such was not true.
The reports on benevolence of the funds of theearly church indicated that the poor were cared for as needed, (Acts 2:34-35; Acts 11:29, 30). According to the Bible reports there were periods when contributions for the needy both at home andaway from home were not needed. The early reports showed that they gave as the needs arose. (Acts 2:43-45; Acts 11:29, 30). NOW the first thing that is done is to form a "soup line" ievangelistic work. One gets the impression that the
primary work of the church is to go "slumming."
NOW every church has to put a definite amount i
the budget. In New Testament times their
benevolent responsibilities varied. (Acts 2:43-45;
Acts 11:29,30). Sometimes there was no need and
other times the brethren sold their possessions to
meet the need. (Acts 2:43-45).
The same principle should guide the New
Testament church today. Each congregation should
go to the extent of its ability to meet any need that
might be brought about by famine, floods, death,
etc. and this could run into hundreds of dollars or
even more.
Any church is wrong which does not do its work
in teaching and benevolence and it would be a good
thing if all would read the New Testament reports
more and pattern their work after the New
Testament church.
". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27
E. L. Flannery, Gainesville, Fla.— The Northeast
church in Gainesville is making progress, increasin
in membership the past year by 50.8%. Locally w
had five baptisms, four restorations, 30 placed mem
bership with us, and ten members moved from
Gainesville. (Six baptisms and two restorations
resulted in meetings conducted away from here.) Our
attendance peak was 123, but averages from 105 to
110. We believe we will be able to be in our proposed
building by the end of the year.
It should be clearly understood that the Northeast church, meeting at 418 East UniversityAve., is the only congregation in Gainesville that has taken an open stand against institutionalism,"sponsoring churches", and other matters disturbing the peace of the churches today.Northeast offers the only pulpit in Gainesville thatcondemns these departures from the New Testament. Northeast is the only church here who has a teacher in every class room that stands opposed to these errors. Northeast is the onlchurch that in its publications holds forth the all-sufficiency of the church in organization and condemns institutionalism. We think every younChristian coming this way (and his parents) oughtto know these facts. And do not be hood-winked by the bland statement: "Why, our practice is the same as that of Northeast!" We do not permit the practice of false teaching on these i
ues. We donot practice the use of literature that pushes institutionalism. Our stand against church contributions to human institutions is based firmly upon conviction, not upon convenience or expediency. If your boy or girl comes to Northeast we shall try to maintain and strengthen his faith inconservative views. If he needs transportation, just phone 376-8996.
Edwin Hayes, Palmetto, Fla.— A. C. Grider of
Meridian, Mi
, was with the church here in a gospel
meeting, August 19-28. It was one of the best
attended meetings held in this area in a long time.
Seven were baptized. Brother Grider did his usual
fine job of proclaiming the Word. The work here
continues encouraging. During the month of July
one was baptized, and four placed member ship.
L. L. Applegate, Cottondale, Fla. — A fine gospel meeting was conducted in Vernon, Fla., by J.. D.Tant of Decatur, Ga. Much good was done in thismeeting. Interest was good from the first nighuntil the close. Brother Tant did some good old time preaching. A new congregation is now keeping house for the Lord at that place. The writer is preaching
for the chur ch ther e now.
NOTICE
The Henderson Boulevard church in Tampa,Florida requests all who hold building bonds on their building to please contact them at once and cash in the bonds, regardless of date. They wish to close this indebtedness as soon as possible.
Ralph R. Givens, Oceanside, Calif., July 7 — Two
have recently been baptized and one restored.
Sam Binkley of Athens, Ala. was in a meeting at
Englewood church in Chicago which closed August
25. . . Paul C. Keller of Lubbock, Texas will be at
Glen Park in Gary, Ind., September 29-October 5.
Harvey J. Williams is the local preacher. . . Ward
Hogland was in a gospel meeting with the church at
Rienzi, Mi
, in August. . . Ed Harrell was with
Robert Jackson and the Riverside Drive church in
Nashville, Tenn., August 18-25. . . Robert Jackson
was with the church in Guthrie, Ill., August 12-19. .
. . Harry Pickup, Sr. was with the West End church
in Louisville, Ky., beginning August 25. . . . Robert
Turner will be at Park Blvd., in Louisville, October
14-20. . . . Homer Hailey of Tampa, Fla. was with
the Franklin Road church in Nashville, Tenn.,
August 25-September 1. David Claypool is the local
preacher. . . Grover Stevens of Louisville was with
the Mt. Lebanon, Ky. church early in September. . .
B. G. Hope of Bowling Green, Ky., was at Highview,
Ky. in a meeting late in August.
H. E. Phillips of Tampa, Florida will be in a gospel meeting at Shively in Louisville, Ky., October 6-16. He will be with Marshall E. Patton and the Par Avenue church in Orlando, Fla., October 20-27. As many as can are invited to attend these meetings.
Donald R. Given, Sault Ste. Marie, Ont., Canada—
The month of September will find us beginning our
work with the congregation in Coalinga, Calif. W
have been labouring in Sault Ste. Marie, Ontario,
Canada for about 2 years altogether, and have
enjoyed it and profited spiritually by it. There have
been three baptisms in the last month. Our new
address in Coalinga will be 241 Grant St., Coalinga,
California.
J. R. Snell, Butler, Mo.— In the two weeks while I was away in August, I spoke in 13 services of the church at three different congregations. I was engaged in a ser ies of meetings with the Fair view church, Walch Creek, Ky., which is the oldest congregation in Butler County, Kentucky. Here there was one baptized and one confession ofwrong. Capacity crowds were present at several services with visitors in attendance, from a radius
of 100 miles. T his was my third meeting her e
and I am to return again in 1965
On the 11th I spoke morning and evening at the
Twelfth Street church in Bowling Green, Ky. This
good church is home to me and has through the
year s stood firm in the truth. B. G. Hope is the
faithful and loved preacher here and is in his 14th
year. I also was privileged to speak at the evening
service on the 11th at the newest congregation in
Bowling Green, if not in the entire state, the East-
side church. These brethren recently separate
themselves from the Park Street congregation in
Bowling Green, where error was being taught and
apostasy is apparent and have pledged themselves
to the establishment of a sound church. May the
Lord bless them.
Earl Fly, Orlando, Fla.— We had two goodmeetings at Tigrett and Medina, Tennessee, with very good attendance, 5 baptisms and 3 restored. I am to return to Tigrett in 1968. The future of theLord's church in West Tennessee looks better than it has since the introduction of the modern innovations a few years ago. I saw evidence of greater interest, increased zeal and enthusiasm, and a firm determination in several congregations to dogreater works and aggressively preach and practice pure religion.' At least one new congregation is planned for one city where it is sorely needed, and others have already been established throughout the ar ea.
NEW SMYRNA BEACH CONGREGATION Earl Fly, Orlando, Fla.— The new congregation
at New Smyrna Beach, which meets temporarily inthe Recreation Center, continues to make progress. 36 were present August 11. Various speakers from the Orlando area are assisting them on Sundays. These brethren have evidenced a love for the truth and have expressed a determination to follow the
Bible only in all matters.
Ferrell Jenkins, Bowling Green, Ky.— A meeting
is planned for September 22-28 at the West End
church of Christ, Bowling Green, Ky., with the
following preachers: Ronald Mosby, Dave Bradford,
Dorris V. Rader, Grover Stevens, Rufus Clifford,
Harris J. Dark, James E. Cooper, and Ferrell
Jenkins, the local preacher.
Barney Cargile, Jr., Anderson, S. C.— I am interested in locating a church with whom towork. I have eight years experience and amqualified to teach Social Studies at the Junior orSenior High School level if necessary, but prefer to find self-supporting church since it is most difficultto both preach and teach school. Write Barney Cargile, Jr.. Route 2, Anderson, South Carolina.
Glenn L. Shaver moved from Denton, Texas to Shively in Louisville, Ky., in June. . . John Coffman
of Dallas, Texas will begin work in Denton, Texas.
J. A. Floyd, Jr. of Bowling Green, Ky. was in a
meeting at Green Valley church near Morgantown,
Ky., June 23-July 2. John A. Scott was in a meeting
at Mars Hills, June 30-July 7. . . Robert Welch was
in a meeting at Eastland in Louisville, Ky. which
closed June 28. .. Cecil B. Douthitt was in a gospel
meeting with the church which meets on
Washington St., S.W., Camden, Ark., July 14-21.
Charles E. Beaty is the local preacher.
Ferrell Jenkins, regular evangelist with the West End church in Bowling Green, Kentucky, will bewith the Mill St. church, Leitchfield, Ky., where James E. Cooper preaches, September 29-October 6; The South 231 church, Owensboro, Ky., where BobbyWitherington is the evangelist, October 13-22; theGrandview church, Tomkinsville, Ky., October 27November 3. Ross O. Spears is the evangelist. Jenkins will present a series on the Evidences of Christianity November 17-22 at the Miller Valleychurch, Prescott, Arizona, where David Curtis preaches; and on November 24 to December 1 hewill be with the Monte Vista church in Phoenix, Arizona where Harry L. Hawkins is the evangelist.
MELVIN CURRY LEAVES CHICAGO-LAND Leslie Diestelkamp
Brother Melvin Curry is now leaving Chicago-land. He has been in this area for about six years, having in that time preached regularly for three churches (first for Central Ave., then for Oak Lawn and finally for Berwyn chur ch). He has also preached in several meetings for other congregations. He participated in our winter lectures here in Aurora last January, also. He has not only become one of the best known, but also one of the most capable gospel preachers in the area.
Brother Curry's work has always been
constructive, and his character has been unspotted.
His family has been a real asset to the work in each
place. They are all held in high esteem by God'speople of this ar ea.
Beginning this fall, brother Curry will be a Bibleteacher at Florida College, Tampa, Florida. Because of his thorough knowledge of the Word, his unusual skill in presenting it, especially in classes, and his devotion to Chr ist, his soundness in the faith andhis wonderfully congenial attitude, I unhesitatingly predict that he will soon be recognized by allconservative brethren as one of the very greatest and one of the most useful teachers of God's word.
The Currys leave a host of brethren behind whowish them well in every way, and though we regret to lose their influence for good here in the north,we expect to hear of great accomplishments in their new field of labor. Florida is "home" to the Currys, and we in the north have been fortunate to have had their influence yielded among us for these years.
Brother L. A. Stuaffer, of Louisville, Ky., is to
replace brother Curry in work with Berwyn church
and we welcome him and his family. We are
confident the good work will continue there. In
these days when so many are turning aside from
truth, especially in regard to activities in the
churches, it is gratifying to remember that there
are probably more churches in metropolitan
Chicago that abide in the old and true ways, and
more preachers here that are truly conservative,
than in any city in the world except for two or three.
Let's keep it that way!
LIFE'S GREATEST TRAGEDY
J. R. Snell, Butler, Missouri
The dictionary defines the term tragedy as "acatastrophe involving death or calamity or suffering." This is a thing which we have, for the most part, just a passing acquaintance. Thankfully, most never suffer tragedy as we generally accept it. The news mediums of the day give widespread notoriety to events of common interest which may be so
classed. Invariably a sympathetic bond is formed between us and the victims of such.
Surprisingly, however, the greatest tragedy of all receives little notoriety. I speak of the loss of thesoul. To give serious consideration to what is involved in salvation is to have our appreciation enriched regarding what it means to be lost. To be lost is to die spiritually, to be destroyed, ruined for all eternity. To the end that men might not blost Christ came into the world "to seek and to save." (Luke 19:10). Satan, the great destroyer, is bent upon thwarting this purpose. "Be sober, bevigilant; because your adversary the devil, as aroaring lion, walketh about, seeking whom he maydevour." (I Pet. 5:8)
What does it mean to be lost? It means I have failed in the purpose for which I entered the world. Life is more than mere aimless existence. Man,created a living soul, is God's masterpiece, givedominion over all. He is a creature of dignity, possessed of eternal value. Every life has a purpose. Man is a part of the eternal scheme of God. Life and death are essential to the consummation of this scheme, for without life and death eternity could not begin. Life is the schoolroom for eternity, the proving ground of thesoul. It is in life that men must lay "up in store for themselves a good foundation against the time tocome that they may lay hold on eternal life." (1 Tim. 6:19). To be lost is to have failed in this.
To be lost is to disappoint those who love me. The God who created and conceived of the plan by whichI might share eternity with him. The Christ, mSaviour, who died in my stead, thereby executing thedivine plan of redemption. "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." (Rom. 5:8). Those loved ones who have made an investment in me and my well being. The greatest disappointment ilife is unquestionably the realization that a lovedone has met death unprepared for eternity. One othe lessons appar ent from the par able of the Rich Man and Lazarus is that though our loved ones are lost, they want no company in torment. To be lost is to be a disappointment
To be lost means that true happiness can never be mine. Heaven alone can afford true happiness. It is difficult to conceive of a place devoid ofeverything which might bring unhappiness. Heaven is such a place, where there is no pain, sin, suffering and death. A place of perfect bli
. True happiness can never be mine until I go there
To be lost means I will be ruined eternally. Hellis terrible, beyond imagination. The human mindshr inks from the ver y thought. It was too terrible for man, originally prepared for the devil and his angels. (Matt. 24:41). Even so, when we share the nature of the devil we must share his fate. An eternity which offers misery, shame and torment. If I am lost my life is wasted, regardless of the number of deeds and titles accumulated. I have only one true posse
ion. If I squander life's opportunities and responsibilities I squander my soul, my only r eal possession.
Whom can I blame if I am lost? Only myself. God's grace is sufficient. Salvation as far as I am concerned and even as far as you are concerned rests entirely with each. To obey God's will is to be saved,to fail to do so is to be lost. "Though he were a Son, yet learned he obedience by the things which hesuffered; and being made perfect, he became thauthor of eternal salvation unto all them that obehim." (Heb. 5:8-9). Will you be saved— or lost?
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 the Howard 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 presented by Book and Miller. Cloth bound.
Price — $2.50
Order from: PHILLIPS PUBLICATIONS P.O.Box 17244 Tampa 12 Fla.
WHAT IS WRONG? "Study
of The Church of God'
This is a book of debate notes by James P. Miller used in two debates with "Chur ch Of God" preachers in South Carolina. Some of the questions discussed are: Inborn Sin; Sanctification and Holiness; The Organization of The Church Of God; The Name Church Of Christ; and The Establishment Of The Church. Paper bound.
Price — $1.00
Order from:PHILLIPS PUBLICATIONS
P.O. Box 17244 Tampa 12 Fla.