"WOMEN PROFESSING GODLINESS"

H. E. Phillips

To Timothy the apostle Paul by the Spirit wrote: "I n like manner also, that women ador n themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women pr of essing godliness) with good works" (I Tim. 2:9,10).

God wants men to be men and women to be women. T he distinctions between them in dr ess, conduct in worship, relationships in the family, and positions in the church are clearly shown in a number of passages in both the Old and the New T estaments. In dr ess they should "ador n themselves in modest apparel" (I Tim. 2:9). In conduct in worship they should "learn in silence with all subjection" (I Tim. 2:11). In the family, "wives, submit yourselves unto your .husbands, as unto the Lord," and the agedwomen are to "teach the young women to be sober, to love their husbands, to love their childr en, to bediscreet, chaste, keepers at home, good, obedient totheir own husbands, that the word of God be notblasphemed" (Eph. 5:22; Titus 2:3-5). In the church women should not try to be elders, deacons or preachers, but rather "let your women keep silence in thechurches: for it is not permitted unto them to speak; but they ar e commanded to be under obedience, as also saith the law" (I Cor. 14:34). This, of course, has reference to revelations in the church, but the women are to "learn in silence with all subjection" (I Tim. 2:11).

A f ew days ago I was sitting in a r estaur ant and my attention was attracted to a man and a women at a table across from me. That woman (typical of many today even in the chur ch) appear ed to me tobe trying in every possible way to look and act like a man. She had on men's clothing, and was smoking and using profane language like the man with her. I wondered on that occasion just why a woman wouldwant to look and act like a man. I am still wondering.

It is a fact that many men are very immodest in their dress and conduct, but I do not see men trying to look and act like women. But most womentoday are trying in every way to look and act likemen. T hey either wear nearly nothing or ador n themselves with garments to look as nearly like men as possible. They cut their hair to be as much like men as possible. Many of them can "cuss" louder and drink more liquor than the average man. All of this is disgusting to men, no matter what women maythink.

When God created the woman she was made as a help meet for man and not to become a man. Her beauty and glor y is in looking and acting as a woman. In this she is most attractive to man and serves to fill her place in God's plan. Any woman whodresses and acts like "women professing godliness" fills the greatest need of this generation. It is myjudgment that right here is the fountain of the immor ality and decay in our society today. I believethe ungodly dress and conduct of womanhood is the source of most of the lustful sin and moral decline in the nation today. I believe most of the worldliness in the church stems from the immodest dress and conduct of the women, both old and young.

I am not trying to shift all the blame for sin tothe women of today, but I do affirm that if the women would look and act like God instructs them, menwould have the respect and affection for them thatwould preserve the home, raise the morals and incr ease godliness. Bad men will not r emain so andstay in the pr esence of good women. L et the womenbe women, and let the men be men. Let us all stay in the place where God put us and obey His will r egar ding our appear ance and conduct.

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(The following article, was written by W. Curtis Porter and appeared in the September, 1943 issue of The Bible Banner, Vol. VI, No. 2, Page 8.— Editor)

PROGRESS OF THE UNITY MOVEMENT

W. Curtis Porter

Before me lies the second i ue of "The Christian Unity Quarterly" of which Claude F. Witty, of thChurch of Christ, and James DeForest Murch, othe Christian Church, are joint-editors. This quarterly tells of the plans and progress of the UnitMovement, perhaps more accurately and more unfavorably known as the Murch-Witty Movement. This movement began in Cincinnati, Ohio, in 1936.The leaders of the movement are the present editors of this quarterly. It had as its purpose the uniting of the conservative element in the Christian Churches with the Churches of Christ. Since it has been launched four National Unity Meetings have been held and much has been said about it in religious papers, in bulletins and in various ways. But what progress has been made toward the accomplishment of the purpose for which it was begunPerhaps we can find out something about it if weread some of the statements made in this quarterly.But from all outward appearances that I have seen,it seems that the Chr istian Chur ch has been the victor in all of these efforts and that unity is nonearer than when the movement first began, exceptwhere members of Churches of Christ have moved closer to the position held by the Christian Church. Vital differences exist between the two bodies of people. These differences destroyed the fellowshipin the first place. And the only Scriptural way for unity is for these differences to be removed. Butso far there has been no removal of unauthorized practices from the work and worship of the Christian Church.

TIME FOR ACTION

Let Brother Witty tell us something of the progress made. On page 36 of the quarterly he says :"Enough time has been spent in preliminary work. What we need is action."

I believe he is on the r ight road her e. It does seem to me that enough time has been spent in preliminar y work. T his admits that all the work donethus far has been preliminary, and I should thinkthat seven year s of preliminar y wor k, with four National Meetings included in the preliminaries,ought to be enough for any such movement. So thetime has come for action, thinks Brother Witty. AndI think so too. And I verily believe the time is ripefor action on the part of the leaders of the movement. James DeForest Murch and Claude F. Witthave been working for seven years in preliminary work, and they themselves are no closer together than when they parted. Have these two mightyleaders of the movement reached an agreement onunity yet? Ar e they united? I would just like to have them tells us. What did Murch give up thabrought them closer together ? And what did Wittysurrender? In fact, has either of them given up anything? Ar e they still divided? Well, if the twleaders can't get together in seven years of workhow do they expect to merge the two bodies of people. Yes, it is time for action; and Murch andWitty are the men to begin. Let them get together and then tell us about it.

WITH OR WITHOUT

To give you some idea about what the Christian Church preachers think about it, read this from the pen of J. F. Bellville of E lmira, N. Y. He says:

"In my beginning ministry in Alabama I served on a circuit of two churches that had organs andthree that did not, and I had no trouble; I could do the same again. If your heart is as my heart, give me your hand."

Well, my heart is not as his heart, and I cannot extend my hand to him. On this ground the Christian Church is willing to unite. If you are willingto work with the organ or without it, they are readyto accept you. But many of them have alwaysclaimed that you can worship God acceptably without the instrument as well as with it. So if I givthem my hand on this proposition, they are surrender ing nothing. To me the instrument is anaddition to the worship of the Lord, as revealed inEph. 5:19, and we are not left to do as we please about it. But I wonder what Brother Witty will say to this fellow.

Brother Witty, is your heart as his heart, and did you extend to him your hand? Brother Witty claims to represent a brotherhood movement, and many ithe brotherhood have been demanding for a lontime that he tell us what he will do with the instrument question, but as far as I have seen his statements, I do not recall any answer that he has made to the demand. So I am insisting that Brother Wittytell us if he can do as this New York Christian Church preacher — preach for churches both withand without the organs. The brethren have a rightto know about it, if he expects them to follow him in this movement. So let him br eak his silence about it and give us the information.

LEAVE IT TO THE MAJORITY

This is the solution given by O. P. Spiegel oMontgomery, Alabama. He says:

"Personally I believe that every subject not specifically laid down in the New Testament should beleft to the majority in each local congregation andthen all should stand together— location of churches, style of architecture, cost, round or shaped notes,aids in any and every way to worship, individuacommunion cups — and I pledge to work with themajority in any congregation of which I am a member whether it is according to my ideas or not."

It isn't hard to tell where this fellow stands. He classes instruments of music — which he calls aids to worship — in a class with communion cups, round or shaped notes, and the architecture of a building.He throws all of these together and declares the matter should be determined by the wishes of themajority of the congregation. It is an easy matter to show that musical instruments cannot be classed with the things with which he puts them, but I am not ar guing that question now. I am just lookingto see how the Unity Movement is progressing. Andif what this digressive preacher says about it is anyevidence, the movement can be consummated quicklyif those identified with Churches of Christ will cease their opposition to such "aids to worship" and letthe majority in the congregation settle the matter. Is that what it is coming to? Has Brother Wittbeen working with them for seven years in "preliminary work" and yet has not made them to understand that in order to have unity such unauthorized "aids to worship," which caused the division in thefirst place, will have to be given up? Or can it bepo ible that Brother Witty intends to meet them on their grounds? Is he willing for the majority ieach congregation to settle the question? He ought to tell us something about this that we may knowhich way the Unity Movement moves.

THE DIGRESSIVES HAVE SOMETHING

In a foot-note, or at least in a small paragraph at

the bottom of the page, the following report occurs

in the Unity Quarterly

"George Roberts, preaching for the 'organ' church

at Willisburg, Ky., has revived a non-organ church

out that way; had a wonderful meeting with some

where around 60 renewals, and baptisms, and has a

special meeting of some kind set for June. Says he likes the organ, but doesn't want one in that church,

— showing once more something among the 'digressives' that the radicals don't know anythinabout."

I don't know who put this report in the paper,but it has to pass the inspection of the editors, oneof which is Claude F. Witty. So it passed into thequarterly with his endorsement — and the very wording of it shows it to be an editorial report. Thus Brother Witty gives his endorsement to theidea that "the digressives have something that theradicals don't know anything about." The "digressives" are those who have digressed from the truth,and have added mechanical instruments to their worship. And I suppose the "radicals" are those who are opposed to such. And this digressive, organ-grinding preacher, likes the organ but doesn't want one in the church he has revived near Willis-burg,Ky. T hat is, he doesn't want one now, for themajority would probably be opposed to it. But iflater the majority became in favor of it, of course,the preacher who likes the organ would want oneeven there. Until then, however, he can worship withit or without it. So he has something the radicals don't know anything about. And it seemed to besomething that suited Brother Witty, for he raised no editorial objection to it in this connection norelsewhere in his quarterly. I am glad that I am notthat broad-minded, that I know nothing about athing of that kind, for I want to please my Lord. I am not concer ned about the major ity in this caseand would not surrender my convictions in thematter, nor the truth of God, if the major ity on theother side were ever so great. But what will Brother Witty do about it? Does he know anything abouthis sort of broadmindness that "the radicals know nothing about?"

THREE REALMS OF RELIGIOUS ACTIVITY

And now we will hear again from Brother Witty.He delivers himself after the following fashion:

"If I understand the matter, God has placed before his church three realms. The realm of faiththe realm of expediency, and the realm of vainworship. In the realm of faith every i ue must besettled by a direct command, by an approved example or by a necessary inference of the New Testament Scriptures. Man has no choice in the matter. It is God's part to say and man's part to obey. Ithe realm of expediency it is different. Man, governed by the law of love and guided by sound judgment must make the decision. In the realm ofvain worship a true Christian dare not go. No man or church has a right to force any one to accept commandment of man as a doctrine of God."

He thinks our troubles have been brought aboubecause men have confused these realms. And I think so too. But to which of these realms does the musical instrument belong? There is no commandno example, nor necessary inference from the NewTestament in its favor. It cannot belong to therealm of faith. I believe — and thousands of mybrethren also — that it belongs to the realm of vain worship, and that not even the majority in anycongregation has the right to bind it on us. The digressives think it belongs to the realm of expediency — as song books, communion cups, church

buildings, and such like. Now, Brother Witty, inwhat r ealm do you place it? Do you r egar d it as belonging to the r ealm of expediency and that it canbe used or left off as we please and as the majority decides ? Or do you regard it as part of the doctrine and commandments of men that belong to the realm of vain wor ship? Can you and James DeF or est Murch, as leaders of the Unity Movement, get together and decide which realm it must be assigned to? As soon as you have reached your decision, let us know, we will begin to think the movement has made some progress. Until then I can see no evidence" of progress except a movement toward compromising the truth of God with the doctrine of men.

BOUND

PHILLIPS PUBLICATIONSP. O. Box 17244T ampa, Fla. 33612

DEBATE TAPES

Dr. Albert Garner, president of Florida Baptist Institute and Seminary, and brother A. C. Grider of Meridian, Mississippi engaged in a discussion on the conditions of salvation and the apostasy questions in Wauchula, Florida city auditorium, January 18, 19, 21, 22, 1965.

Very clear and complete tapes are available of the entirefour nights of the debate. New 1 1/2 mil polyester "Mylar" basestrong tape that will not stretch will be used, recorded at 3 1/2speed, and may be played on any tape recorder. One 7" reel will contain the entire discussion of one night.

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Proposition: "The Scriptures Teach That a Child of God Cannot So Sin As Finally To Be Lost In Hell." Albert Garner affirms — A.

C. Grider denies Proposition: "The Scriptures Teach That a Child of God May So Sin

As To Be Finally Lost In Hell." A. C. Grider affirms — Albert Garner denies

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PHILLIPS PUBLICATIONS

P. O. Box 17244

T ampa, Florida 33612

I am happy to give the space of my column tothe following appeal by brother George Eldridge.Calloway County is my home and I am interested in its welfare. In the digression of the last century this section was cut off from the departures of the Old College of the Bible in Lexington by the Tennessee and Cumberland Rivers to the east and tied to Nashville and the influences of David Lipscomb by the N.C. and St. L. Railroad. In this way the great departures of the 19th century left Western Kentucky un-scaled. Brethren in that section do notknow that history is repeating itself and that thedepartures of the present time is just the old story of the last digression all over again. When this is made clear to them there will be hundreds of brethren who will stand for the old paths and the safe way. — J.P.M.

MURRAY, KENTUCKY IS CALLING

Murray, located in Calloway County, Kentucky, had a Gospel meeting February 15 to 21 that resulted in a church of Christ of "the old paths" being established. The meeting was held in the former meeting house, now owned by the American Legion, of the 7th and Poplar Church, formerly known as the Water Street church of Christ. A preacher, who was baptized, attended Bible classes, preached many of his first sermons, and received untold encouragement atthe Water Street church, named Irven Lee proclaimed the "unsearchable riches of Christ." Brother Mason Harris from Steele, Missouri, lead the singing for the first three services and then was forced to return home due to illness in his family.

Churches of Murray and the area encouraged Christians publicly and privately to stay away from the meeting! Brother Edgar H. Overbey was brandedas a crank, trouble-maker, and withdrawn from bythe 7th and Poplar Church at morning services February 14. Reason? Brother Overbey demands Bibleauthority for the Church to (1) co-operate in the cooperation seen in and taught by the Herald of Truth, (2) build and maintain orphanages such asTennessee, Boles, Tipton, and other, (3) contribute to colleges or foreign student funds at the colleges, and (4) have regular planned meals in the Church building. Brother Myers, an elder at the 7th and Poplar Church, resigned as an elder at the eveningservices February 14 stating there wasn't Bible authority for withdrawing from Br other Overbey. Allthe churches, and any of like belief, of Murray andthe area lack the necessary conviction to affirm publicly any and all of the four previously listed items. Those churches, and any others, should study and apply the example set by Jesus Chr ist and HisApostles.

Regardless of the ungodly influence exerted andChristians not willing to "serve Jehovah," 15 to 30assembled for each service.

T he "West Murray church is presently meetin

in the Luther Robertson Elementary School with

services on Sunday at 10 a.m. and 4:30 p.m. Every

one is invited.

It is not known of any church of Christ sticking

to the Bible for guidance in everything west of

U.S. 41 in Kentucky, save the West Murray church.The greatest need presently facing this new

church is securing a full-time preacher and the

wages, minimum of $125.00 a week, for him. All of

this is needed as soon as possible. Surely, there are

fellow Christians and churches that can help supply

this temporary need ? Please contact this writer or brother L. O. DukeRoute 1, Murray, Kentucky. Phone 753-6631 and let

us know what you can do today.

George T. Eldridge

204 S. 16th Street

Route 1 Murray,

Kentucky

"WHEN DID IT START?"

There has been some controversy as to when opposition to the orphan asylums had its beginning.Before discu ing this matter, it might be well tdiscuss the age of the homes themselves. Several months ago I wrote a br ief article called, "Whenwere you born?" Since it discusses this matter, would like to print it with some comment to follow.Here is the article: "Back in 1910 The Methodist Church made a radical change in one of their theological doctrines. Prior to 1910 their creed stated that all babies were born in sin. After 1910 they said their babies were born in Christ. This proved to be quite embarrassing to some of their preachers. Old time gospel preachers would ask their audience, 'When were you born friends? You had better check up because if it was before 1910 you were born in sin!' The audience got the pointThey saw how ridiculous it was for men to betampering with creeds and binding them on humanity.

Gospel preachers today are still asking members of the church that same question. Did you knothat prior to 1909 there wasn't a single orphanasylum supported by churches of Christ? The FIRST one was the Tennessee Orphan Home chartered in 1909. Gentle friend, when were you born? If before 1909 you couldn't be a part of that faction in the church which insists on churches supporting these 'homes' because befor e that timewe had NONE!

A lady in south T exas almost had a r igor whenI told her that orphan homes were only about fifty year s old. She evidently thought they had them in the days of the apostles and Peter could havebeen a superintendent. She asked, 'Well, if our orphan homes are only fifty years old, how did thchurch do its benevolent work for 1900 years?' I said, 'Open your Bible to Acts the sixth chapter and read. They did it within the confines of thelocal church.' She opened, she read, and thank thLord this woman gave up her hobby and said,'Brother Hogland, I will not be guilty of splittinthe church over an organization only fifty years old.' Did I hear someone say, 'Yes, but the church back home where I was raised sent to these homes.' Yes, I know, but from the beginning it was not so.And I say to you brother, it wasn't before 1909!Friend, when were you born? You had better check up."

T his points out the beginning of these institutions. There are some in the church of the Lord who wonder why so much has been said about theorphan asylums. Frankly, this was brought intfocus by the liberals. The fight started over the sponsoring church idea, but the liberals were about to meet their "Waterloo" on this matter so theswitched to something with more emotional appeal.If it is their desire we will fight this institutional question on their own ground. Many argued thatnot one preacher had opposed the orphan asylums until a few years ago. I deny this assertion. Back in 1937 (28 years ago!) one of the most popular preachers of that day cried out against the institutional racket. I was only a lad and hadn't preached my first sermon. Hear what Foy E. Wallace Jr. had to say in a meeting at Port Arthur, Texas.

"In summing up the immediate dangers around the church, we should name the following things: The marked tendency toward institutionalism. T o-day any man or group of men can start any institution they please to start, put it in a benevolent basket, label it 'Your baby' and place it on thdoor step of the church with the appeal 'Please take care of it'! That is taxation without representation. Again, I say, the delegate system of thedigressives is better than that, for in that case there would be a voice in what is started.

T he chur ch is about to become the unwittingand unwilling victim of institutionalism, and institutionalism is about to become a racket. Where is the scriptural precept or precedent for scouringthe country for orphans, transporting them fromsections far and wide to an institution that was not created of orphans in that particular community,but which a promoter created by searching for orphans ?

Am I against taking care of orphans? I am not. But I am against the institutional racket. It is the duty of the church to care for their dependents, and they should provide the means of doing so under their own supervision. If individuals wish to operate hospitals, Inns, homes or schools,it is their r ight to do so but the chur ch cannotoperate institutions. If the church can do its benevolent work through a board of directors, whnot its missionary work through a board of directors? If one is a society, why not the other? There is therefore no such thing as 'Our Institutions,' if by 'Our' your mean the church. Institutionalism was the tap-root of digression. It has

always been the fatal blow to congregational independence. It destroys the individuality of both thecongregation and the Christian as Nazism andFascism destroy the individuality of their citizens in Germany and Italy. Back of Institutionalism isparty pride" (The Certified Gospel, Page 155).

Gentle r eader, don't let anyone tell you thatopposition to the orphan homes started a few years ago. I, along with many other preachers, have beeaccused of starting this opposition. I want to saythat in 1937 when Brother Wallace delivered this great sermon, I was in grammar school and hadn't even obeyed the gospel. At the time this lesson was preached the orphan asylums were small and few in number. If Brother Wallace thought it was "Racket" then I wonder what it could be called today?

Friend, remember these stubborn facts. First, no orphan home existed prior to 1909. Second, thchurch did its work for 1900 years without onesingle home! Third, many men opposed them before they had grown as large as they are today. Fourth,there is no Bible authority for a church makingdonations to any or ganization, benevolent or evangelistic!

Among the earliest fossils found which were thought to be pre-human or early human remains wer e discover ed on the island of Java by E ugeneDubois, a Dutch army physician in 1890. Sincethen other s have been found and ar e known as the Pithecanthropus erectus fossils. Dubois find consisted of a skull cap, a lower jaw, three teeth and a femur which was some fifty feet from the other fragments. Dubois pointed out that the ratio of brain mass to the length of the femur lead him tobelieve his find may have been a giant gibbon rather than an early ancestor of man. However, with thegreat need for fossils of man's early ancestors, most evolutionists accepted Pithecanthropus as a prehuman form. Another so-called pre-human form is known as Gigantopithecus. It is known from a total of three teeth found in China in 1935. One was found in a Hong Kong drugstore and from such anabundance of fossils some contend that this is the largest and most primitive human being. Another form, the Sinanthropus or Peking man is represented by some teeth, fragments of jaws, piecesof skulls and pieces of a few other skeletal parts. From these some scientists have declared that Sinanthropus lived during the lower Pleistocene epoch of the Geological Time Scale. Because of the fragments of skulls it is concluded that these were the victims of head hunters. It is truly amazinwhat can be determined when one has a few scrapsof bones and a theory to defend. With so much room for freedom of speculation it is not surprising tfind wide differences in the conclusions of anthropologists.

A BAPTIST PREACHER ON CHURCH SOCIALS

"T her e ar e those who hold the social and humanitarian ideal for the church. They put the Lord's church on the same par with the Red Cross, Salvation Army, Y.M.C.A., etc. To such folk the church's main concer n is not to take the gospel to the uttermost parts of the earth and thus prepare souls for the eternity beyond, but transforming the world into a better place to live, putting the emphasis on the NOW instead of the hereafter. In the average religious institution today (even many churches of Christ, MEP) one can get anything from a sandwich to a sermon."

"Recreational features are prominent. Swimmingpools, gyms, reading rooms and the like are a major part of the churches today. As a result of this 'social gospel,' the churches are filled with lost church members. If Christ Were to enter some of the church buildings today He would start throwing out things just as He did long ago when He enter ed the templand overturned the money changers' tables and drove out those that wer e making God's house a house of Merchandise."— -By Bob L. Ro , BAPTIST EXAMINER, Vol. 28,"'No. 4b, page 16, via GOSPEL VISITOR.

The above article is typical of some denominationalists today. They have tried and failed and are now trying to turn from the "social gospel" toward the truth that fr ees. While they may have a long wayto go yet, what is being said and done in some denominational circles clearly indicates that some haverecognized the futility of the "social gospel" to accomplish God's purpose in the hearts of men and women.

Unfortunately our liberal brethren are embracingnow what the denominations have already tried invain. The Jackson Avenue Church of Christ in Memphis, T ennessee, r ecently bought 167 acr es on whicha lodge ($18,000) with r ecr eation hall, dining ar ea to accommodate 250, kitchen, showers, etc., is nearing completion. A swimming pool is planned anlater a lake is to be developed to provide fishing.Again, fr om a bulletin in Nashville, T ennessee: "West End church of Christ has invited LipscombPeabody and Vanderbilt students to share the facilities of the r ecr eation r oom in their Bible school annex. Available for banquets and special meetingsthe room also provides television, ping-pong and other recreation equipment." Church sponsored Boy Scout Troops, ball teams, camps, and other forms of recreation are a common part of the program of work ofmany liberal churches today. While some of themmay be moving down the "social gospel" road withsome misgivings and r eluctance— still, they ar e ontheir way. Others are moving at a high rate of speed.One thing is certain— the speed with which our lib

eral brethren are traveling this road increases by

the hour. Their prominent preachers, men of influ

ence and position, institutions, and papers— all en

dorse it. Their course has been carefully chartered

and ther e is no turning back. It is r ide along with

us or, sooner or later, get out!

All should remember that the power by which

men are drawn to Christ is the gospel (John 6:44,45;

Rom. 1:16). When men are drawn by something else

they are drawn to something else.

WANTED: A WRITTEN DISCUSSION IN MISSOURI!! (OR ELSEWHERE)

Luther W. Martin — Rolla, Mo. Churches of the Lord in Mi ouri, are little differ

ent from congregations in other sections of the na

tion. A goodly number of congregations still stand

up for straight, true-to-the-Book, gospel preaching,

however, po ibly a majority of the churches in Mis

souri are toying with centralized projects and ar

rangements wherein the resources of several congre

gations are overseen by one set of elders.

The "liberal" preachers in this general area refuse

to uphold their practices in either an oral or written

discu ion. So, perhaps some digressive or liberal

preacher elsewhere in Mi ouri, will be willing to

affix his signature to one of the. following proposi

tions: (They've been submitted locally, to no avail.

(1) Resolved: The New Testament authorizes

that which is termed the "sponsoring church"

method of congregational cooperation.

Affirm—

Deny — Luther W. Martin

(2) Resolved: The New Testament teaches that

congregations cooperated by directly sending help

to the preacher or congregation in need.Affirm — Luther W. Martin

Deny —

(3) Resolved: The Bible teaches that one elder

ship may scripturally become a receiving, supervis

ing and disbursing board for the entire brotherhood.

Affirm —Deny — Luther W. Martin

(4) Resolved: The Bible teaches that elders are

restricted in their oversight to only one congrega

tion, i.e., the flock among them.Affirm — Luther W. Martin

Deny —

(5) Resolved: The New Testament teaches that the church is obligated to relieve the material needs

of the worldly or sinners.

Affirm —Deny — Luther W. Martin

(6) Resolved: The New Testament church has a

benevolent responsibility only to needy Christians.

Affirm — Luther W. Martin

Deny —

Of the above propositions, I will gladly affirm

three, and deny three of them. They are so worded

as to keep each disputant on the specific subject that

he either opposes or supports.

The local "liberal" preacher here in Rolla terms

that which I teach relative to the above propositions

as "slop" . . . and he does not wish his folk to hear

such. So, will some other Mi ouri "liberal" preacher

be willing to reason about these matters ?

THE ROMAN CATHOLIC MARRIAGE

For years, the Roman Catholic Church has required non-Catholics who marry Catholics, to execute a legal contract, usually termed a pre-marital or ante-nuptial agreement. At the present time,there are two matters of either national or international interest that contribute to greater-thanusual concern over the subject of these contracts.

The first factor is the present Vatican Councilfrom which rumors continue to circulate that there may be a lessening of the strictness on the part ofRoman Catholicism in permitting marriages between its devotees and non-Catholics.

The second factor, which incidentally, is of primary interest to U.S. citizens, has to do with thepo ible marriage in the White House at Washington, of the President's daughter, Miss LyndaBird Johnson, who is a member of the Protestant Episcopal Church, to a Roman Catholic. It may weldevelop, that the Catholic hierarchy will be asked to grant a dispensation, allowing Miss Johnson toselect a minister of her own choice to officiate at her wedding.We copy below, the "Form of Promises for Non-Catholic" to sign, as used by the Diocese of Lafayette, Louisiana, in "mixed marriages." "(1) That all children of either sex born of this marriageshall be baptized and educated in the Catholic religion.

(2) That I will neither hinder nor obstruct inany manner whatsoever the Catholic party in the exercise of the Catholic religion (3) T hat in the celebr ation of our marriagthere shall be only the Catholic ceremony (4) I also under stand the marr iage bond to be indi oluble."

If the Roman Catholic Church were to grant aspecial dispensation for the President's daughter tomarry a Catholic, it would waive section (3) abovein doing so.

The Diocese of Lafayette, Indiana, uses a somewhat more stringent contract form; we give it as follows:

"AGREEMENT AND PROMISES TO BE SIGNED "Note — the Church is not arbitrary in requiringthe signature of the non-Catholic to this Agreement. Believing that she is God's Agent, bound toprotect His interests, the Church could not be indifferent about safeguarding the faith of offspringof a marriage to which a Catholic is a party.""I, the undersigned, not a member of the Catholic Church, wishing to contract marriage with the Catholic party whose signature is also hereinafter affixed to this mutual agreement, being of sound mind and perfectly free, and understanding fullthe import of my action, do hereby promise that: "(1) 1 shall not interfere in the least with the free exercise of the Catholic party's religion;

(2) I shall adhere to the doctrine of the sacred indi olubility of the marriage bond, whichmeans that I may not contract a second marriage while my consort is still alive,even though a civil divorce may have beeobtained; (3) All the children that may be born of this union shall be baptized and educated in thfaith of the Roman Catholic Church, even in the event of the death of my Catholic consort; and they shall be sent, if possible, to a Catholic school (4) In my married life I shall conform to the teaching of the natural law regardingbirth prevention which I now understand to be God's law and in harmony with thesacred purpose of marriage (5) No other marriage ceremony shall take place before or after the ceremony performed by the Catholic priest."

"In testimony of which agreement, I do hereby solemnly affirm that I will observe the aboveagreement and faithfully execute the promises therein contained, and do now affix my signature in approval thereof."Our readers are urged to note the several aspects

of the above agreement, to which Christians cannot in faith, attach their signature. (1) If the Christian signs this proposition, he or she is completely renouncing that which is ALWAYS the dutyof a Chr istian . . . namely, that of teaching God's Tr uth to other s.

(2) I will not disagree with proposition two,above, although many of my brethren are "watering-down" New Testament teaching on the indissolubility of marriage (3) The Christian cannot afford to sign this proposition, for in doing so, they are forever shirking their duty in teaching God's Word to their own flesh and blood. (4) In agreeing to proposition four, the Christian is gullibly accepting what Catholicism glibly asserts is "God's law." Will any Catholic priest come forward and show from the New Testament where God has legislated in any respect on this subject. In ancient times, when God wanted the earth populated,He gave long life-spans to men in order to facilitate this goal. At that time, when Onan "spilled his seed upon the ground," he was deliberately disobeyingGod and trying to frustrate God's plan THEN. The New Testament does not indicate that such is God's plan for man today. If it were, men would also be given again those long-life-spans, in order that he could beget children for centuries as the ancients once did. Lastly, (5), if any person wishes to marry,they must conform to the Civil Author ity under which they live. I n tur n, Civil Author ity in theUnited States allows us to select the minister, priest or rabbi of our choice in the performance of our nuptial ceremonies. And, if we prefer, we may turnfrom any religious connotation in the ceremony, and simply use a Judge of a Court or even a Ship's Captain, etc.

Of course, if the New Testament contained anteaching that would' forbid a Christian from "being married" in the presence of any than an "ordained" minister, then we would conform to such New T estament author ity. However, in the absence of

such inspired instruction, we shall oppose those re

ligious "author ities" ( ?) who would pr esume t

force their own "authority" upon all others.

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"SOUND" AND "LIBERAL" CHURCHES W illiam H. Lewis, St. Petersburg, Fla.

(Continued fr om Last Month)

IMMODEST APPAREL

I have been preaching so far, I now start meddlingjust a little. Read carefully this passage of scripture: I Tim. 2:9,10 — "In like manner also, that women adorn themselves in modest apparel, witshamefacedness and sobriety; not with braided hair,or gold, or pearls, or costly array; But (which becometh women professing godline ) with goodworks." It does not say: "That which becometh MEN (Deut. 22:5). It says that women should dress "As becometh" WOMEN! Have you ever studied this verse? Have you ever studied each word in this verse ? If not, how can you tell when it is being misused ? How can you tell if you are not guilty of such sins (if you are of the fairer sex). How can youafford to get angry at the preacher when he preaches on this verse? Or, does he ever?

We are living in a day when we are exposed to the "bare facts" of life, and those "bare facts" are many times exposed by the good (?) sisters of the church who do not appear IN PUBLIC as theshould. Is it "BECOMING" a Christian lady "whprofesses godliness" (or who is supposed to) toappear in public in "shorts," "short-shorts," and "SHORT-SHORT-SHORTS," (I will a ure you thathey could not get any SHORTER (without beinnude.) "halters," and "bathing suits?" and expostheir bodies to the gaze of an already lust-crazy world? Is she free of sin in such cases? (Matt. 5:28). Is she due the respect of a "Christian" woman? Is she setting the proper example before her children ? Do you really think that these modern bathing suits, shorts and halters are "modest apparel"? If you think that such is "modest apparel" HOW MUCH SHORTER COULD THEY BECOME AND BECOME "I ODEST APPAREL" ? ? ? Does 1 Tim. 2:9, 10; refer to "Christians" in Florida? Is it true that there is a "Florida edition" of the Bible? Should a preacher be considered "sound" if he encourages, or sanctions, or will fail to condemn "mixed swimming." (I place the emphasis on "mixed" swimming. What one does in privacy, or with those of the same sex, is not included, fonothing "sinful" could come from that.) It is the exposing of the body to the gaze of the opposite sex that is sin, and that causes sin! (Matt 5:28Should a congregation be considered "sound" whowill not permit such sins condemned in the pulpit? Can a Bible teacher who approves such ungodlyaction demand the respect of the world? Can ANYChristian? Can YOU?

SOCIAL DRINKING

One wiser than I said: "Wine is a mocker, strongdrink is raging: and whosoever is deceived therebyis not wise." Did the writer know what he was talking about? Does not history sustain this position? The advertising world makes "social drinking" mighty enticing. The newspapers with their full-page ads, the billboards, radio and TV, all, with one accord, and in perfect unison, join their voices in singing-their praises of their destructive product! It matters not whether it be beer, gin, whiskey, oranything that will paralyze the brain, and dethrone reason, all who drink such SIN! Can a Christian afford to lend support of any kind to the selling and use of this soul-damning "stuff?" What are the "fruits" of drink? How many homes have beenbroken by it? How many homes IN THE CHURCHhave escaped the evil influence of it? Not manyHow many broken homes do we have as a result ofdrinking alcoholic beverage ? How many orphan children do we have as a result of it ? How many brokenhearted mothers, mistreated wives, and abused childr en ar e ther e because of "dr ink"? How manymarble monuments have been erected in the silent city of the dead because of dr ink? T hen some "Christian" (?) will have the monumental gall tosay: "It's all right to drink as long as you don't get drunk." Can you believe it? I cannot! What about acongregation where this is never condemned? Can it be called a "sound" congregation? What about apreacher who always "conveniently" forgets to condemn alcoholic drink as a beverage? Can a "Christian" approve the making, selling or the consumptionof it in any way ? What do you think ? I doubt that you could get a broken-hearted mother who has that "wayward" child in the pen, or in the "halls of illfame," to say: "It's all right to take a little drink as long as you don't get drunk." They say that this country spends more for alcoholic beverages than for education. And some even thinks that this is a "Christian nation." It is headed straight for HELL if it doesn't repent, and the sad part about it is,A LOT OF "CHURCH MEMBERS" ARE GOING WITH IT! Notice carefully this verse: "The wicked shall be turned into hell, and all the nations that forget God." This country is no exception! Are wetruly "sound" in our teaching?

CURSING

In Eph. 4:29 we have this: "Let no corrupt communication proceed out of your mouth, but thawhich is good to the use of edifying, that it maminister grace to the hearers." Now read James 3:2-13. I will not copy that passage, but I ask that you read it carefully and see what could be our most besetting sin.

Man has been able to conquer almost everythingwithin his r each. But not many of us have beenable to conquer the tongue. Is there any such thingas a "cu in' Christian"? What about taking God's name in vain? (Ex. 20:7). Are filthy jokes conductive to Christian example? In James 3, is nature as inconsistent as is man? Can you find a springthat will give forth sweet water one day, and bitter water the next day? Can a "Christian" ( ?) take God's name in vain six days in the week, and "bless" it on the Lord's Day, and still be pleasing in God's

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

sight? What about lying? What about gossip?What about saying things that will kill the influence of a party whom you are trying to destroy?Ar e pr eacher s innocent of this sin? Do some preachers try to build themselves up in the eyes of the people by a misuse of the tongue as they circulate "rumors" about other preachers when they don't want to be "quoted" as having said something hurtful about other preachers? We should question thehonesty of a preacher, or anyone else, who will saysomething detrimental about another person in thechurch, and will not want to be "quoted"! Here is ale on that some preachers need! Is the sin of cursing condemned by the preacher where you worship?Do the leaders demand that such teaching be done?If not, ar e they "sound"?(Continued Next Month)

TWO MEXICAN MEETINGS Charles F. House, P.O. Box 641, San Luis, Ariz.

The original plan was to leave San Luis, Arizona,U.S.A., before daylight the morning of New Year's Day for my first meeting at Sonoyta, SonoraMexico. Since some modification on the truck-camper had not been completed, we were not able to get away until the 3rd. Marvel and I slept in thecamper the night of the 2nd, ready to take off forthe meeting, to arrive at least in time for worship at 10:00 a.m. Lord's Day. I believe this as one ofthe finest meetings I have ever conducted in Mexico. Even though many of the outsiders were sick withthe flu, and their cheeks were flushed with feverSTILL they came to hear the Gospel of Jesus Christ. I, too, came down with it the second day of themeeting, but thanks unto God I was able to preachevery service.

On the next to the last night, four young menexpressed their desire to be baptized the followingmorning. The church at Sonoyta has a baptisterybut they preferred being baptized in the river likethey did in New Testament times. Throughout themeeting the temperature was just above freezing.T he Mexicans have no heat in their homes. E ach time I awakened during the night and heard it raining, I wondered if per haps they would wait untithe weather was more agreeable. But at the appointed time, though it was still raining, theshowed up. I think I have mentioned before thatthe Sonoyta, Mexico-Lukeville, Arizona area is inthe Organ Pipe Cactus National Park area. A taxi was engaged to make two trips each way for those of us who wanted to participate in the baptismal service. The taxi could only go so far and we had to go the rest of the way by foot, winding our waydown the river bank in the rain to a lake formed bya dam above. How beautiful was the singing in its rich melodious harmony, how impressive the readingof the Scriptures, how beautiful the prayer. Even though we were all cold and wet from the rain, wewere glad that we were having a part in the birth of four new creatures into the family of God. Onbaptism followed another until all four had been immersed, with a verse of a song in between.

While the men changed into dry clothes on ther iver bank, the taxi took the women to the homeof one of our new brothers in Christ, Melquiades(Collie) Dominguez, then returned for us, and wall met at the house. We had not previously met the grandparents, but on arrival at the house we were all welcomed by a warm embrace, and served hotthick, black coffee. By knowing the background ofthese events it will help you to understand thesignificance attached to the occasion. Collie just happened to drop by to visit Fidel Gisneros in his home over a year and a half ago, and it also happened to be at a time when a church service was to begin. Collie was quite a strong Catholic, andafter he had heard the sermon he was very angrywith Fidel and what he preached. Collie had alreadyhad three years of Seminary training in a CatholiCollege preparing to be an assistant priest. Fidelhas a very quiet, humble, friendly way about himand continued to visit in Collie's home, where his sister and brother-in-law and his parents all livetogether. Even though they were all Roman Catholics, they would still study the Bible together whenFidel would come to visit them. Later on Collie moved to another town. What he had learned from his previous Bible studies kept coming to his mind. He studied his Bible honestly and diligently. Onlduring this meeting did he decide that he should obey the Gospel and become a member of the Lord's church. When he saw that the Gospel that I (the Gringo) was preaching was exactly in harmony withwhat Fidel had preached and what he had studied out for himself in his own Bible, he was willing taccept it as truth.

Even at this early stage, he knows that some churches practice things for which they can givno authority in the New Testament, while others demand a "thus saith the Lord" for all things they practice doctrinally, and are in perfect agreement with what the New Testament teaches on these points.

Since the death of Jose Olivas, who preached at Caborca, Sonora, Fidel has been living there several days a week to carry on the work there. Collie could hardly wait for Fidel to return to Sonoyta to talk to him and study further. In the meantime, whathe would learn, he would teach his family. With little more study, I believe that they too will obeythe Gospel

After I had preached five services at Sonoyta inmy first meeting, we left January 7th for Caborca,which is 86 miles within the interior. Fidel, Collie and I rode in the cab of the truck, and Lydia, Marvel,Hilda and Gustavo rode in the back of the camper. Since Caborca is within the interior, it poses quite a problem for American citizens, since we have toobtain papers for ourselves as well as for our car. Fidel, and Collie accompanied Marvel and me tothe immigration office to get our "tourist cards."

After being cleared by Mexican immigration wehad to stand in line several hours in Mexican customs to get permission to take the truck-camper into the interior. In the meantime, Lydia and thchildren were to meet us on the highway close to the church building when they got through customs and immigration, but a cold rain started comindown. While I stood in line to get my truck papers in order, Marvel went inside the camper and made up a large pot of hot coffee, so that by the time wpicked up a cold, wet, Lydia and their children, it would help get them warm. Finally we started on our way.

During the meeting we parked the camper at the home of brother Daniel Salazar, one of the members at Caborca, who is a rancher, hooking up this electricity. Each day he would bring us oranges,lemons, radishes, onions and greens from his ranch. Because of microbes that exist in the soil itself in Mexico, North Americans are advised against eating fresh vegetables or drinking their water. For this reason they need to bring their own food andwater. The Meeting here started the night following the close of the Sonoyta meeting. I preached four services, and did quite a bit of personal work whilethere. The fifth service was held in Sonoyta which I preached Jan. 10th in the evening. Visible results at Caborca were ONE BAPTISM, plus good interest and attendance on the part of outsiders. One nighta local denominational preacher was in my audience. T he young man (David) who was baptized is 25, and though the sun was shining, it was still cold when he was baptized in an irrigation tankSunday, Jan. 10th, after the morning service, asmentioned above, Lydia and Collie and Fidel returned with Marvel and me to Sonoyta, where I held the final service of the two meetings. The Cisneros' work several days in both Sonoyta anCaborca each week. It is quite a sacrifice on their part having to live in two places each week, extra bus fare, and children having to stay in one placeto go to school. When we all got back to Sonoyta,we lear ned that the town had had no electr icityfor two days and still didn't have, so services were held with the aid of a kerosene lamp and a lantern. The electricity went off several times at Caborca while we were there, also. Since electric power is not dependable and can not be counted on all thetime, we have been giving some consider ation to a portable power plant that can be counted under the hood of the truck that will be able to furnish electric power at any time. What do YOU think of this idea? WRITE US.

The latest report from Fidel states that Naomi Olivas, the widow of Jose Olivas, and their littlegirl, whom Fidel was caring for, "moved" January16th to Ajo Arizona, where they are now bein"car ed for " by the liber al chur ch at Ajo. T he liberal pattern of operation runs true to form. Theyinvaded San Luis this past summer to start their liberal church there while I was away in GospelWork at National City, California, U.S.A. Nowwhen Fidel and I both ar e out of the city aSonoyta, we learned that Naomi and the little girl have suddenly "moved" to Ajo, Arizona to be cared for by the liberal church there.

Visible results of my two meetings at Sonoyta and Caborca Sonora, Mexico are: five baptisms into Christ, three confessions of faults, plus one woman and her child "moving away to the Ajo liber al church."

San Luis R. C. Sonora, Mexico: E ven though whad a fine Gospel Meeting here during December with TWO BAPTISMS then, with various brethrendoing the preaching, we have started another this month (January) with Charles House, Fidel Cisneros, and Santos Gomez preaching nightly beginning January 24th thru the 29th. GOOD INTEREST on the part of outsiders is already being manifested. We have also started construction on a larger class room, the baptistery and two dressing rooms which are being added on to the present auditorium that we've been meeting in for the past month. Continue to pray for us. Send us names of br ethr en whomyou think would be interested in receiving the regular monthly report.

Piet Joubert, 9 Trafalcar Road, Pinetowwn, Natal,Republic of South Africa — We have arrived safelyin South Africa, and will start the work in Pine-town, Natal. We move into this area on December the first. Please send all correspondence to my neaddress: 9 Trafalgar Road, Pinetown, Natal, Republic of South Afr ica.

Robert P. Nichols, Central Post Office Box 921 Osaka, Japan Dear Brethren:

Have you ever wondered how we make contacts,how we arrange meeting places, what we teacpeople without a "Christian" background, or about their questions or responses ? I hope to explain some of these things in this letter.

One lead is as simple as this, just because weare native speakers of English brother Hinton and I were invited to conduct a weekly Bible class in an English Conversation School. Attendance varies from 25 to 50, with the larger number found at the beginning of each school term. Some, of course, onlycome for English study but if an interest doesn't develop in the Bible they soon fade away. T his spring a large percentage of our most zealous learners came from a near-by college and we learned that one of the students was conducting a Bible class on campus. Last month I was asked to preach a series of sermons for this class.

Although this campus Bible class consisted of only one Presbyterian, one Lutheran, one Holiness and several nominal Buddhist, their normal attendance of 10 exceeded 50 at all but one meeting.Brother Ankyu from the Osaka church led the singing each evening and helped to distribute several hundred tracts on more than a dozen different subjects.

The theme for the week was "What is a Chr istian?" Daily subjects include, "A Christian is aBeliever," "A Redeemed Person," and "A Citizen of a Holy Kingdom." The first le on consisted of an explanation of God; the difference between Godand the gods of this world and why we should believe in the one true God. I also taught abouChr ist; who he is and why we should believe in Him, that Jesus literally arose from the dead, anthat this "fairy tale" is believable. In teaching othe resurrection I showed why people in NeTestament times believed in it and closed with a verse by verse study of Acts 2. This first sermon was about two hours long and yet' they were one of the most attentive audiences I've ever had. After the sermon there was more than an hour of questions and answer s and they wer e ended only bour time limit on the room having elapsed

Some of the questions we received were the fol

lowing :What is God?

As a Christian what should my relationshi

be to my job, family and country? What is

the meaning of the cross? Why are there so

many denominations in

Christianity ?

What is the true meaning and purpose of

baptism ?

I have many questions but I won't ask an

of them because Chr istianity is foolishness!

Each evening at the conclusion of the lessons all fifty or so men joined with us to enthusiastically sing the invitational songs but no one indicated adesire to obey the gospel. However, on the Sundayfollowing the meeting one young man, age 23,went to Osaka to wor ship with us. T hat morningI spoke on the duties and responsibilities of theindividual Christian. After services he said, "I've made up my mind. I want to be a Christian. Could I be baptized to-day?"

He was.

W. CURTIS PORTER LOAN FUNDThomas G. O'Neal, Orlando, Fla.

During the Florida College lectures brother Connie W. Adams and I mentioned to brother James R. Cope, President of the college, about the po ibilityof setting up a loan fund to a ist some preacher student and establishing this fund in memor y oour late beloved W. CURTIS PORTER. Brother Cope thought that such would meet with the approval of brethren generally. Dur ing the week othe lectures brother Adams, brother Cope and I made announcements about this and it met with a great deal of response from the brethren present.

Many of the details are yet to be worked out and will be announced at a later date, but work must begin now to get this loan fund in memor y of oneof God's noblemen established.

There is probably no individual that would bemore interested in this than the gospel preacher. Yet any one gospel preacher probably doesn't havethe money to set up such a fund. But if every gospel preacher who reads these lines would contribute just one dollar ($1) the W. CURTIS PORTER LOAN FUND will be a reality

Several who are not gospel preachers have already committed themselves to certain amounts. Their interest in this shows that brethren besides gospel preachers have an unending love for brother Porter and the work he did while among us. It maybe that you would like to make a contr ibution tothis worthy effort. If so, you may do so, as this effort is not limited to gospel preachers.

Some may wish to contribute more than a dollar. Whatever the size of your contribution, mail iindicating that it is for the W. CURTIS PORTER LOAN FUND to:

James R. Cope, Presiden

Florida Colleg

Temple Terrace, Florida

THE STRANGE WOMAN

Two women are contrasted in the book of Proverbs. One is described in the thirty-first chapter and the other in the seventh chapter. The thirty-first chapter gives the traits of the virtuous woman. When we see the high standard set for this woman,we can easily understand verse 10, .which suggests that her price is far above rubies. Her husband safely trusts in her; she worketh willingly with her hands; she doeth him good and not evil all the days of her life; she stretcheth forth her hand to theneedy; she openeth her mouth with wisdom, anthe law of kindness is in her tongue; she fears the Lord or has reverence for His holy name. Certainly,we could expect her husband and children to callher blessed.

In this article, however, I want us to look at Prover bs 7, which descr ibes the opposite typewoman. Read that entire chapter. The woman in this chapter is called the strange woman

Notice verses 4 and 5 where the wise man begshis son to call on wisdom and understanding to keephim from the strange woman who "flattereth with her words." Flattery can have a deadly influence. I call your attention now to verse 21. It says, "With her much fair speech she caused him to yield, withthe flattering of her lips she forced him." It takes a strong character, indeed, to stand the pressure offlattery. In fact, no one is safe in its presence. Listen to verses 26 and 27. "For she hath cast down manwounded; yea, many strong men have been slain by her. Her house is the way to hell, going down tothe chambers of death." Evidently, the slaying mentioned is the slaying of character, the destroying of the soul, taking away the hope of heaven. short sentence found in I Corinthians 6:18 is verymuch in harmony with the clear teaching of Proverbs 7. The two words of this short sentence are "Flee for nication." T he smart thing to do is run from the temptation and the power of the flatterer rather than foolishly walking into the trap. Manyfall. How many of those who invite temptation byassociation with the type person described in this chapter remain pure? "Be not deceived: evil communications corrupt good manners" (I Cor. 15:33)James 3:6 says, "The tongue is a fire, a world ofiniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell." Friends, a tongue that is set on fire of hell can set on fire the course of nature; it can defile the wholebody; it can stir anger, arouse lust, provoke jealousyand in every po ible way lead to sin. Beware of the flatterer.

Flattery is not the only trait mentioned for the character of Proverbs 7. Notice verse 10. "There met him a woman with the attire of a harlot." You manotice that the details of this style of dress are notgiven. One point is made clear. The attire wassuch as to advertise her character. It was the attire of a harlot. The virtuous woman of Proverbs 31 would not have been thus dressed. No normal person is ignorant of the part one's attire can have in inviting lust. I marvel at the absolute abandonment of modesty and chastity in our day. If shorts andhalters are not immodest, how could one show lack of chastity? If such attire is not the attire of a har lot in our day, what would be? T he lack of modesty in dress points to the fact that fornication is common. So do the many, many divorces. So do the statistics of reports arrived at by people whoare willing to dig into the filthy mire for such facts. Filthy jokes and other such ways of revealing thdebased condition of heart point in the same direction. When our nation is brought to repentance in regard to sex sins there will be fewer divorces. At the same time there will be less immodesty odress.

We may admit that some who appear in theattire of harlots are not harlots. If they are noimmoral, they should not advertise as such. If they appear in the attire of a harlot, they invite temptation. T hey may be mistaken for one who is immoral. Why would they not?

I feel a bit like one who takes a broom to sweepthe water out of the ocean. The talk looks hopeless,but some one may be helped. This land needs everyone it can find to stand for modesty, chastity, andiscretion. Thank God for mothers and wives who have not lost their respect for decency in their worship of styles. Thank God for the few fine youngpeople who are influenced more by the Bible than by Hollywood in principles of dress.

In Titus 2:5, older women are asked to teachyounger women discretion and chastity. How caolder women who lack discretion and who have no sign of modesty teach their daughters such important lessons? To what depth will we go before there is a reaction and a turning back? Many preachers who love praise are unwilling to givewords of warning. Church members appear in theattire of harlots, but they are members who have lost their love for prayer meetings. God will notaccept part time service from those who serve Mammon, the god of this world, part of the time.

Other traits are mentioned concerning this woman in Proverbs 7. Look at verses 11 and 12. "She is loud and stubborn; her feet abide not in her house: now is she without, now in the streets, and liethin wait at every corner." The word "loud" just means the opposite to "quiet." The one who appears in public with much noise is calling for attention. Her love for the street corner rather than the work room at home grows out of the same type thinking.

There are loud girls who are not immoral, butstrangers may suppose that they are. There are some who roam the streets who are not immoral,but they are likely to become such. Parents, are youasleep? Have you let your daughters be loud, gadabouts, in immodest attire? If children are born out of wedlock, be not surprised. If they marry those who admire them in their behavior like the strangewoman of Proverbs 7, be not surprised if they soon divorce. The Bible is written for a purpose — a good purpose — use it. Think of the contrast between the woman of Proverbs 7 and the virtuous woman of Proverbs 31.

The foolish young man who went to the house of the strange woman is called a simple one. He is compared to an ox being led to the slaughter, to a bird flying into a snare, and to a fool being led to correction in the stocks. Any wise person could havetold him the disastrous results of going to her house. In sowing wild oats, one makes it almost impo ible to have a happy home. A worthy companion wouldnot want him. The wages of sin is death. Whatsoever a man soweth, that shall he also reap

We have only introduced this study. Continue ityourself. Notice the love of darkness for evil deeds;notice the hypocritical religion which is evident;notice her kiss by which she further tied him. It would be hard to over-emphasize the evil that comes from petting. Lust is blinding. Some say that love is blind. Bodily contact, flattery, the kiss and other such influences can lead an otherwise intelligenyoung man to marry one that every neighbor, relative, and good friend can see is unworthy. He cannotsee because he has allowed the carnal nature to take over and lead him. Please read Proverbs 7. Then read the other side of the picture in Proverbs 31.

THE 1964 GRIDER-TOTTY DEBATE

J. R. Snell, Laurel, Mi .

(Continued fr om Last Month) The second night brother Grider was in the affirmative of the following proposition, "The Bible teaches that it is a sin for the church to take moneyfrom its treasury to buy food for hungry destitute children and those who do so will go to hell."In defining and explaining the proposition brother Grider showed that stripped of its emotionalism the question was simply. "Who can the church help?"He explained that it isn't obligated to help infidels,adulterers, false teachers, and idolaters. It is obligated to help destitute children who are saints because the Bible teaches the church is to help saints in need. It can help saints with their own destitute children. The church can help saints meet their obligation to any and all destitute children. He said the proposition is, "church benevolence is limited to saints." If not so, where is the scripture which teaches otherwise? Grider dealt extensively with the only three passages introduced: II Cor. 9:12-13; Gal. 6:10; James 1:27; showing the church was not involved but theindividual, and that saints were the recipient ofbenevolence. In dealing with James 1:27 he continued to use agrammatical analysis of the passage with telling

affect. To the English analysis he added a thorough consideration of the Greek pronoun "heauton," establishing that the only time it could be rendered "itself," an indefinite pronoun, as per Totty, was when preceded by a preposition, making up a prepositional phrase. Since this construction is not char acteristic of James 1:27 it must be a definite pronoun rendered "himself." Thus, the "pure religion" of the text was held forth as an individual obligation. He continued in his simplification of the matter by stressing that the man that deceives himself has vain religion, verse 26, and the man who keeps himself, verse 27, has pure religion.

Grider challenged Totty to point out from James

1:27 if the home was to do the visiting and if thehome was to do the keeping. Is it the church that is to do it? Or, is it the Christian that is to do it?He stressed individuals.

Respecting Galatians 6:10, Grider questioned, "Is Paul talking about churches or Christians?" The pronouns "we" and "us" must be understood. Ifchurches Totty is right, if Christians then I amright. Galatians is addressed to churches but practically ever y line has an individual application. Sowith Galatians 6:10.

II Cor. 9:12-13 was dealt with by again stressing from a chart the arguments of the first night. The conclusion being saints in Jerusalem and saints elsewhere.

In answer to Totty's question, "are children, children of God or the devil?" Grider said, "they are neither." "They are neither Christians nor non-Christians, they are neither saved nor lost, they are neither saints nor non-saints. If they are saved, whatare they saved from?" They are simply safe.

Grider pointed out that Totty agreed a child was not a saint and concluded that in as much as the Bible says the church can help saints his proposition was established. T he chur ch can't help childr en outof the treasury. Totty admitted a child wasn't asaint because a saint was sanctified and the child didn't have to be.

Grider in his summation held that when stripped down the question before them was, "Who can the church help?" He cited every passage in the NewT estament which says help anybody and pointed outthat T otty said a child wasn't a saint. He claimedhis pr oposition was sustained. Pr oved in so manywords by Totty. He said, "I believe the church canhelp destitute children who are saints; I believe itcan help saints meet their obligation to their own destitute children; and that it can help saints meettheir obligation to any and all destitute children." That, is the matter under discussion. The church doesn't have a responsibility of its own to any exceptsaints.

Grider charged in conclusion: you are not speaking as the oracles of God here at Garfield Heights; you are going beyond the things written; you are not abiding in the doctrine of Christ; you are adding to the word of God; you are taking a pittance from the treasury and giving it to sectarian machinery and a small per centage ther eof goes to help childr en that the church shouldn't be helping in the first place. There is no command, example or inference inthe Word of God for it. It is a work of iniquity because it is without law and Jesus Christ will have to say I never knew you.

T hr oughout the second night, T otty in the negative, continued to argue that the church was involved in James 1:27, charging error in the grammatical treatment of the passage. He asserted the pronoun "himself" was indefinite and that the antecedent was "assembly" in James 2:2. He said it was a reflexive pronoun, but Grider charged him with deflecting it in the wrong direction, forward instead of back. Totty in an effort to reflect upon the error of the grammatical analysis proceeded in an attempt to properly analyze the passage and lost all in the"compound complexity" of the matter, himself included. T he essence of T otty's ar gument involvedhere and about II Cor. 9:12-13 along with Gal. 6:10.

Brother Totty charged a change of position onthe part of Grider, apparently seeking to reflect upon the stability of his reasoning. But Grider readily admitted change, attributing it to incr eased knowledge. He argued that Grider's doctrine put children in the company of infidels and other renegades. Hecharged the church where Grider preaches would let a child starve to death before it would give him one dime out of the treasury. He reverted to thefertilizer and milk illustration of Grider's position asserting the church would buy the former but notthe latter. He further charged, the church wouldn'tspend a telephone call, on the chur ch phone, to callan ambulance for an injured child.

From Matthew 18 Totty stated a child was a little child of God, perfect in every respect. So in every child under the age of accountability. He paralleled Grider's doctrine to Catholic doctrine. The unbaptized Catholic baby is consigned to limbo, too badto go to heaven and too good to go to hell. Grider's doctrine is that the baby is too mean for the church to feed but too good to starve, so he turns him over to the individual. Mark 10:13-16 was cited to establish the purity of children, "of such is the kingdom of heaven."

Brother Totty in summation charged that Grider's position wouldn't allow the chur ch to do anything.T hat wor ship and all else had to be individual. Heused thr ee passages to sustain his position. T wo of these wer e taken from him when it was shown the chur ch wasn't involved. T he thir d was taken when it was shown saints wer e the r ecipients of benevolence from the treasury. Thus, Totty's position wasreduced to one without scripture.

When the explanation of brother Grider's proposition is understood and the proof considered andaccepted, it is obvious he had the truth.

I have attempted to factually review the highlights of this discussion and trust such is helpful to all. On each night I have in most instances offered a review of all the affirmative material followed by all the negative mater ial on that pr oposition. I trust the r eader will be able to pit the ar guments againsteach other beneficially. "Ye shall know the truth and the truth shall make you free."

From an attendance standpoint the debate was encouraging. Conservative estimates place the number each night between 900 and 1,000. Conservative preachers were in the majority by at least 4 to 1. It is doubtful if Totty will honor the challenge heaccepted to meet Grider where ever two congregations will invite a discussion. During this discussion Grider backed him into a corner and he signedpropositions to defend the practice of the Garfield

Heights church. Only time will tell if he is foolish enough to face the polemic tenacity and the effective wielding of the "sword of the spir it" in Gr ider 's hand for a fourth time.

WHY I LEFT THE SEVENTH-DAY ADVENTIST DENOMINATION

Leo Rogol, Hopewell, Virginia

(Continued fr om Last Month)

DOCT RINAL E RRORS

I. Their claim for the inspiration of Mrs. Whitetheir prophetess. II. Their teachings on the priestly ministry of Christ. III. Their teachings on the Sabbath.

Though there are many other points of doctrine with which we could deal, these three points will prove sufficiently the false foundation upon whichthat denomination stands. I. Claim for Inspiration of Mrs. White's Writings

Seventh-day Adventists, as I have learned, havplaced themselves in an undesirable position in relation to their teachings concerning the inspiration of Mrs. E. G. White. Briefly, they make three claims which are diametrically opposed to one another:

1. She is inspired and received knowledgthrough direct revelation from God as other prophets of the past.
2. Though inspired, her writings are not equal to the wr itings contained in the scr iptures.
3. Adventists do not make acceptance of her "inspired" writings a test of fellowship nor a matter of acceptance into the church.I shall use some of their own statements to show

their teachings concerning these points and then demonstrate the inconsistencies of their position.

"In view of the fact that it was Mrs. Ellen G.

White's sincere, unwavering conviction that fro

the year 1844 to the close of her life divine revela

tions were given to her through visions and dreams,

it is fitting that her claims to the prophetic gif

should be tested. It is inconsistent to dismiss the

claim as preposterous." The Abiding Gift Of Proph

ecy, p. 277, by A. G. Daniels, (former president of

the General Conference of the Seventh-day Ad

ventist denomination)

Mr. Daniels then proceeded to "prove" her claim

for inspiration and arrived at this conclusion:

"The diligent and candid reader of Mrs. White's

predictive writings must admit that they pass the

test and having been fulfilled, or of being in the

process of fulfillment..." (p. 279).

CONTRADICTORY STATEMENTS "That we do not regard the writings of Ellen G.White as an addition to the sacred canon of scripture" (Question on Doctrine, p. 89)"We have never considered Ellen G. White to be in the same category as the writers of the canon ofscriptures" (Q. on D., p. 90)The question immediately comes to mind, that ifher writings are inspired, why are they then not

equal to or in the "same category as" the writings of the scriptures? Here then is their first mistake: they do not seriously consider the true definition of"inspiration."

According to scriptures, man could know nothinabout God and his will except as he revealed himself to man. Thus "God .. . hath in these last days spoken...(Heb. 1:1-2). "The vision of Isaiah..." (Isa. 1:1). "Moreover the Lord said unto me..." (Isa. 8:1). "How that by revelation he made known unto me the mystery..." (Eph. 3:3). All these passagesshow us that God revealed his will to his servants,and the means he used is called "inspiration." Thus the manner in which God had spoken or revealed hiswill is by inspiration. That which contains the revelation of God's will made known by inspiration is the scripture. "All scripture is given by inspiration ofGod . . ." (II Tim. 3:16). Therefore, if her writings are inspired, they of nece ity, and to comply witthe term "inspired" or "inspiration," must be in thesame category as sacred canon of scripture, for she many times used the phr ase, "I was shown..."

Whatever is inspired is what God "breathed" or revealed. Whatever God revealed is the expression of his will and authority, and nowhere do we read that God has spoken more authoritatively at ontime than at another. We may then conclude that if Mrs. White's writings are inspired, they must bejust as authoritative as the writings of Peter, Paul and the rest of the writers of sacred scriptures. There is no double standard of authority and inspiration. Either she was inspired or she was not. It can be proved that the latter is correct.

Yet Adventists write: "That we do not regard them (her writings) in the same sense as the HolyScriptures, which stand alone and unique as the standards by which all other writings must bejudged." QUESTION: If her writings are inspired,and all inspiration is from the one source of authority, did any writer submit his inspired statements to the judgment of another inspired writer? Would God have his word revealed through one inspired writer tested and judged by his word revealed through another inspired writer? Definitely not!

DILEMMA OF ADVENTISM

"... we do not make acceptance of her writings amatter for church fellowship" (Question on Doctrine, p. 96)

She herself wrote on this subject: "Such should not be deprived of the benefits and privileges of the church, if their Christian course is otherwise correct."

Another question comes to mind. How can "their Christian course" be "otherwise correct" if they reject her as being inspired of God? To reject inspiration is to reject faith in God, for "faith cometh by hearing, and hearing by the word of God (Rom. 10:17). We ar e basing this question upon their claim of inspiration for Mrs. White. Now if her writings are inspired, what "God ... hath spoken . ..", then to say "we do not make acceptance of her writings a matter for church fellowship" is to alloone to reject the voice, the authority of God. This allows members of the church to sin against the

Holy Spirit and gives freedom to overthrow or destroy the only po ible means that God has to reveal himself to man.

If she is inspired, and if the Bible is inspired,they must by this admi ion also allow one the freedom of choice to accept any or all of that which is inspired, including the Bible. They must then refrain from making faith in the scriptures a test of fellowship. Upon the basis of their claim for inspiration of Mrs. White, acceptance of the Bible and her writings stand or fall together.

Adventists contend that she is placed in thecategory of the "non-literary" prophets such as"Nathan, Gad, etc." But they fail to see that whatthey spoke was just as much inspired as what the "literary" prophets spoke! When Nathan the prophet came to David to rebuke him for his sin, he spokejust as much by the authority of God as if Samuel had spoken to him. "And the Lord sent Nathan unto David .. . Thus saith the Lord ..." (II Sam. 12:1,7). The statement that Nathan made was just as much the word of the Lord, and the prophecy just as accurate as if Samuel had spoken these words himself.

AN EXAMINATION OF SOME OF HER "INSPIRED" WRITINGS

Mrs. White claimed that Miller was chosen of God to preach the second coming of Christ in 1844.Notice her claims and then how she contradicted herself in her "inspired" statements.

"An upright, honest-hearted farmer who had been led to doubt the divine authority of the scriptures . . . was the man specially Chosen of God tolead out in the proclamation of Christ's second coming" (Great Controversy, p. 317)

"With intense interest he (Miller) studied thebook of Daniel and the Revelation .. . Angels in heaven were guiding his mind and opening thescripture to his understanding" (G. C, p. 320).

Now notice this contradictory "inspired" statement.

"But the day and hour of his coming Chr ist has not revealed. He stated plainly to his disciples that he himself could not make known the day or thehour of his second appearing. Had he been at libertyto reveal this, why need he have exhorted them tomaintain an attitude of constant expectancy? There are those who claim to know the very day and hourof the Lord's appearing. Very earnest are they inmapping out our future. But the Lord has warned them off the ground they occupy. The exact time of the second coming of the Son of man is God's mystery" (Desire of Ages, p. 632; emphasis mine,L.R.)

Let us make several important observations:

1. Miller was specially chosen of God to lead out in the proclamation of Christ's second coming i1844.
2. Angels were guiding him and opening the scriptures to his understanding
3. Yet the Lord "warned them off the groundthey occupy."

Thus God was forbidding Miller to proclaim thatwhich he commanded him to proclaim in the fir st place! That is, the second coming of Christ at anexact day and hour. There are other such contradictions found in her writings which are too numerous to reveal at this time. But one such contradiction is sufficient to overthrow her claim for inspira

tion.(Continued Next Month)

W. W. OTEY, CONTENDER FOR THE FAITH

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