THE BLOOD OF CHRIST

H. F. Sharp, Conway, Ark.

Many times I have heard denominational preachers state over the radio that preachers and members of the church of Christ do not believe in the blood of Chr ist. We have been falsely accused of believinone is a child of God by just getting wet. I do not know what many of the preachers believe but if theybelieve the Bible, as I do, then we are the only peoplewho believe in the blood of Christ. This seems to be a rash statement but let me prove* that to be the verytruth.

In Hebrews 9:18-22 we have this truth stated. "Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law,he took the blood of calves and of goats, with water,and scarlet wool, and hy op, and sprinkled both the book, and all the people, saying, T his is the blood of the testament which God hath enjoined unto you.Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; anwithout shedding of blood is no remission."

From the ver y beginning of God's dealing witman, in his sin, it was necessary for blood to be offered. There were many sacrifices but never was an offering made for sin where blood was not involved.One may look back to faithful Abel and see the difference in what was acceptable in God's sight as to the offering of Cain and Abel. Further we see in Hebrews 11:4 "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtainewitness that he was righteous, God testifying of his gifts; and by it he being dead yet speaketh." T his was an offering by faith — as God had directed. This was an offering that pleased God unto man.

When God had given the law to Moses, even thoughit came from God and the law was just, holy angood, it was not used until it had been sanctified,dedicated, made holy with blood. In Hebrews 9:18 "Neither the first testament was dedicated without blood." The law was good. A thing that is good accomplishes that for which it was given. The law did not bring salvation, there salvation was not thedesign of the law. It was a school master to brinthem to Christ. Today the person who believes in the blood of Christ is the man that is guided religiously, by the law that has been sanctified by the blood of Christ. Hebrews 9:16-17 "For where a testament is, there must also of necessity be the deatof the testator. For a testament is of force after men are dead; otherwise it is of no strength at allwhile the testator liveth." Chr ist sealed the new testament with His blood and the man who does not believe in the blood of Chr ist is the man that is guided by his creed, written by some men or groupof men. T his is the reason that those who believe in the blood of Christ object to, and refuse to beregulated in their religious life, to a creed written by uninspired men.

We learn further that even though the Israelites were God's chosen people and a holy nation unto the Lord they too, had to be sprinkled with blood. Todaythe man who believes in the blood of Christ is the man who will contact the blood. We learn that the blood of Christ was shed in his death. If I am to contact His blood I must get into the death of Christ. The Bible tells me how to get into the death of Christ,Romans 6 tells us that one is baptized into the death of Christ. Now, the man who tells me I do not need to be baptized is the man who does not believe onemust contact the blood of Christ which was shed in His death. You see friends, that person that willhumbly submit to the act of baptism for the proper purpose with a child-like faith is the one contactingthe blood of Christ and the person that will not bow in subjection to the will of the Master in baptism is the one that does not contact His blood.

Again I learn that even though the pattern of the tabernacle was given from God and Moses built allthings according to the pattern which God gave himit was yet necessary to sprinkle the tabernacle withblood. God being infinitely perfect and will not allowanything in his presence that is contaminated withsin, so, he had the law, the people, the tabernacle,the vessels of the ministry sprinkled with blood. The taber nacle is the type of that, that the chur ch isthe anti-type. (MAYBE I SHOULD NOT HAVE SAID ANTI-TYPE FOR SOME MAY NOT FINISH THIS ARTICLE.) Christ purchased the church withHis blood. Acts 20:28 "Take heed to yourselves and to the flock over which the Holy Ghost hath madeyou overseers, to feed the church of the Lord which he hath purchased with his own blood." Now just who refuses to believe in the blood of Christ? Now the man who believes that one must be in the church to enjoy the ble ings of the Lord, (salvation, allspiritual ble ings, inheritance, redemption, forgiveness of sins, completene , etc.) is the man who reallybelieves in the blood of Chr ist. T he man who saysthe church is non-essential, unnecessary, etc. is really the man who does not believe in the blood ofChrist. It has been difficult for me to understand any person's thinking who would think the church of novalue when the price paid for it was so great. What man would give his life for something that is of novalue ? Are you wiser than the Lord ? Would he givehis life for a non-essential institution? Would he die apart from his father when nothing valuable was involved ? One should readily see who believes in the blood of Christ.

Further, the Lord had Moses to sprinkle with blood all the ve els of the ministry. That is all the pots, pans, shovels, flesh hooks, tongs, all things used inworship to Him. That, my friends, is the reason webelieve in doing only that in worship which is revealed in the blood-sealed law.

In the New Testament we are taught to meet onthe first day of the week. We are to observe the death of the Lord, sing songs of praise, pray to the Father,give of our money according as we have prospered and teach the will of God. T he man that will bringin instruments of music, br ings in that which has not been dedicated, sanctified, made holy by the bloodof Christ. That is the real reason for not using instruments of music in worship to God. We can afford them, financially, if God will permit them but hedoes not. We may even enjoy using instruments in the worship but we should not do what we enjoy butwhat pleases Jehovah. T he man who believes one may use instruments of music, miss the assemblyfail to pray, fail to teach the New Testament andwithhold a part of that which he has been prospered does not believe in the blood of Christ. The man who believes one may make up money for the church in any way except the free will offerings is the man who does not believe in the blood of Christ. That is a very simple reason for not having pie suppers, cake walks, rummage sales and even having church owned parking lots which are rented out for a fee. Is it impo ible for us to understand this principle?

Summing up, the man who believes in the blood of Christ is the man that believes one must be regulated in his conduct by the new testament, be baptizedfor the remission of sins, be a part of the church purchased by the blood of Christ and assemble on the first day of the week to sing, pray, teach, observethe death of Christ and give a part of that which he has been prospered. Those who believe otherwise do not believe in the blood of Christ. Now it is easyto see that the Lord's people are the only people onearth that believe in the blood of Christ.

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HOW FAR WILL LOVE GO?

Love is one of the greatest words to the humanrace, especially as it concerns man's eternal hopes. Love is the key word to God's provision for man's salvation. "For God so loved the world, that he gavehis only begotten Son, that whosoever believeth inhim should not perish, but have everlasting life" (John 3:16). "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:8). "Beloved, let us love one another : for love is of God; and every one that lovethis born of God, and knoweth God" (I John 4:7). "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God ..." (I John 3:1).

While love is the very nature of God, and this expression of love provided salvation for man, it does not follow, as some seem to think, that love willexcuse man in his disobedience and rebellion against God. Even the love of God (we mean the benefits of His love) is limited by the channels of His word. No man can expect to benefit from the love of God as it is given through the death of His Son unless that man is willing to appropriate that love by obedience:to God's word. Nevertheless, millions today havbeen led by denominational doctrines to believe that the love of God will save under any and all conditions. The philosophy seems to be: Profess religion; do as you please, and the love of God will save you. Such is the doctrine of the Devil and in no sense the love of God.

Jesus made it clear that love is shown in obedience

to his commands. "As the Father hath loved me, so

have I loved you: continue ye in my love" (John 15:

19). But how does one continue in his love? The next

verse: "If ye keep my commandments, ye shall abide in my love ..." Could it be plainer? We must continue

in his love, but to continue in his love is to keep his

commandments. This means that the benefits of the

love of Christ abides when we keep his command

ments. By the same token, we show our love for

Christ by obeying his commandments. "If ye love me,

keep my commandments" (John 14:15). Now then,

when one does not obey the commandments of Christ,

he does not love Christ and Christ's love does not

abide in him.

One came to Jesus while he lived upon earth and asked what he should do to inherit eternal life. Jesus told him to keep the commandments. He answered: "Master, all these have I observed from my youth." Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cro ,and follow me" (Mark 10:21). Jesus LOVED this

man, but when he went away and would not do as

the Lord had directed, Jesus did not follow him and

beg him to reconsider. Even though Jesus loved this

man, his love would not bless him in his disobedience.

This is the limit of God's love.

In this age we live under a different covenant from

the one Jesus told this man to keep. We are not under

the law, but the gospel. When those to whom Peter

and the apostles preached on Pentecost in Jerusalem

asked what to do — and of course they were asking

what to do for the remi ion of sins — Peter did not

tell them to keep the law. He told them to "Repent,

and be baptized every one of you in the name of Jesus

Christ for the remission of sins . . ." (Acts 2:38).

Those who obeyed this command showed their love

for the Lord, and, of course, the love of Christ began

to abide with them. On the other hand, those who

refused to obey this command indicated that they

did not love the Lord, and the benefits of Christ's

love were not theirs.

This concept of God's love that He will save men in any state relating to His word is nowhere taught in the Bible. It is one of the doctrines of the Devil and its consequences will drive millions more into the eternal destiny of the Devil and his angels. God's love will save if we will love him. We love him when

we obey his will.

THE IRON CURTAINBy J. T. Smith, Wauchula, Fla.

This expression is familiar to all, because it describes that which separates the free world from Communist controlled countries. Yes, they have a literal physical, iron curtain. Those behind this curtain are told only what their leaders want them to hear, and are not allowed to think for themselves.

There is another kind of iron curtain— a figurative one that is in the United States of America;yea even in the church of our Lord. No, you do nothave to try to "crawl" under it or "climb" over it,but the people behind it are so BRAIN-WASHED that they do not even seem to realize it. T hey haveno desire, seemingly, to learn anything other thawhat their preachers and leaders tell them. I'm talking about those who are making the Lord's church a stepping-stone to "human institutions." At least,I have found it so in Central Florida. However, even though it is not a "literal," "physical" curtain of iron, the leaders have no less hold on their people

I have been in Florida for about three years. Since I have been here, I have used every means po ible for the up-building of the cause of Christ. I have preached the gospel from the pulpit, on radio, in bulletins, in tracts and from house to house. I have written letters and sent propositions to preachers andelders trying in every way po ible to get "liberal" preachers and elders to allow their members to beexposed to what those of us whom they refer to as "antis," believe and teach to be the truth from God's Word. I have urged elders to allow us to have an exchange of pulpits with their preachers. I have "challenged," yea even "dared" them to put their doctrine out where it can be exposed in the light of what theBible teaches— by anyone that they might choose to defend it— but to no avail. What is wrong??? T heir leaders know that it cannot be successfully defended,and they dare not let anyone try. Oh, they are goingto SPLIT THE CHURCH ALL RIGHT!! !But theywill not do it in the open and let their doctrine beput to the test. Yes, it's pitiful!! Our own brethren behind an IRON CURTAIN and don't realize it. What a pity for the Lord's church to be behind anIRON CURTAIN. Why not ask your preacher oryour elders what's wrong that they won't get someone to defend what they pr actice and pr each. I know why!! Every time this is done, the "liberals" lose ground AND THEY KNOW IT.

God being my helper, I shall stand with the apostle Paul who "ceased not to warn every one night anday with tears" (Acts 20:31).

Mr. Albert Garner, president of Florida Baptist Institute & Seminary, and brother Ward Hogland of Greenville, Texas engaged in a discussion on instrumental music in worship, conditions of salvation and apostasy in the May hall Auditorium in Lakeland, Florida, April 6, 7, 9, 10, 13 , 14, 16, 17, 1964.

Very clear and complete tapes are available ofthe entire eight nights of the discussion. New1 1/2 mil Mylar tape will be used, recorded at3 1/2 speed and can be played on any taperecorder. One 7" reel will contain the entire discussion of one night.

Reel 1— "The Scriptures do not authorize instrumental music in the New Testament worship." Hogland affirms. Gamer denies. Reel 2— "The Scriptures authorize instrumental music in the New Testa

ment worship." Garner affirms, Hogland denies.

Reel 3— ''The Scriptures teach that water baptism in the name of Jesus Christ is essential to the salvation of the alien from sin." Hog-land affirms, Gamer denies.

Reel 4-— ''The Scriptures teach that the alien sinner is saved from sin at the point of faith in Christ before and, without water baptism." Gamer affirms, Hogland denies.

Reel 5 — ''The Sc riptures teach that only a chil d of God, one already saved, is a fi t subject for baptism and membership in a New Testament Baptist Church." Garner affirms, Hogland denies.

Reel 6— "The Scriptures teach that a penitent believer becomes a child of God by baptism into Christ and the church of Christ." Hog land affirms. Garner denies.

Reel 7— "The Scriptures teach that it is impossible for a child of God to so sin as to be finally lost in hell." Gamer affirms, Hogland denies.

Reel 8 — "The Scri ptures teach that it is possible for a chil d of God to so sin as to be finally lost in hell.'' Hogland affirms. Garner denies.

Tape for one night is $2.50 ALL EIGHT TAPES $20.00

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PAUL WAS NOT MOVED

James P. Miller

Thousands of sermons have been preached andhundreds of articles have been written about the apostle Paul. No human being in history has beenthe subject of more phrase or ridicule. All of this is as it should be for this great Christian invited itwhen he said "be ye followers of me even as I am ofChrist." His strength of character has long been asource of strength for the saints who have followed after and he knew that in his boldness "others would take courage." In his farewell to the elders of Ephesus he uttered these words. "And now, behold, I gbound in the spirit unto Jerusalem, not knowing thethings that shall befall me ther e: save that theHoly Ghost witnesseth in ever y city, saying thabonds and afflictions abide me. But none of these things move me, neither count I my life dear tomyself, so that I might finish my course with joy,and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God" (Acts 20:22-24). How wonderful are the words of the great Christian, NONE OF THESE THINGSMOVE ME. God needs men today that are not moved. He needs men that are planted by the rivers of waters and not reeds shaken in the wind. There were many things that could have moved Paul. He was a man subject to every temptation of the flesh. He was a proud man, proud of his birth and accomplishments in the religions of his fathers. He had much to lose by becoming a Christian and even more if he stood steadfast. Yet with it all the apostle was not moved.

PAUL WAS NOT MOVED BY FORMER TEACHERS AND FRIENDS

Suppose for a moment that after the Lord appeared to Paul in Acts 9 he had said, "Lord I will have to consult my old teachers and elders in Jerusalem." He would have gone to Gamaliel, the greatest teacher in Jewish history, for advice and woulhave been told. "Paul, wait and see." "Do not do anything in a hurry. Take your time and see how this new religious works out." "If it be of God, ye cannotoverthrow it." And in the same way if this work be of men, it will come to nought." Just think of thechurch of the first century with Paul waiting a life time to see how it would prosper. Oh, how God must hate a "middle roader" and think how impo ible itwould have been for the church to ever have a beginning if the apostles had waited to see. As great as Gamaliel was he was a "issue straddler" and nothing more. No man had greater respect for his elders and teachers than Paul but he took his stand and was not moved. Thousands of brethren todabelong to the "wait and see" club, founded by Gamaliel nearly two thousand years ago. While thewait the Lord sweeps on into denominationalism andthe battles won at such cost in year s past go for nought. They even take pride in the fact that they are not on one side or the other and have ignored the words of Chr ist when he said, "He that is not with me is against me." T he truth has never been in the middle of the road. It has never advocated a "wait and see" attitude. Paul was not moved by his former teachers nor by the elders of Israel.

PAUL WAS NOT MOVED BY

MONETARY CONSIDERATION

It is sad but true that when a stand for truth has to be made brethren are moved by the "almighty" dollar. How many brethren in the first century gaveup all they had to follow Christ ? How few are willingtoday? T ime after time we heard the old story. know that these departures in the church are notright but if I oppose them it will hurt my business or I might lose my job. A stand for the truth will cost me money. I just cannot afford to do what I know is right. My brother, every call on the hands of the apostle, torn by the heavy material from which hemade tents cries out to your shame. He counted it "but dung" that he might win Christ. What joy cathere be in the money that comes at the cost of conscience or what relief can be found in worship whenyou know the church is not standing for the truthYou are sinning against your conscience and in turn against the God of heaven. Pay the price, regardless of the cost in dollars and look in the mirror and know you are a man. No, Paul was not moved by the material cost of discipleship.

PAUL WAS NOT MOVED BY A LOSS OF FAME

In a small community it is a wonderful thing t"belong." To be one of the group means so muchand to be an outcast is to many a fate worse than death. It takes courage to say I am not moved. Two or three decades ago thousand of brethren in manyparts of the nation when they moved to town leftthe true church and "joined" the "Christian" church for they wanted to belong. They were ashamed of the little meeting house on a side street and the preacher who did not have a degree. When they went hometo the rural sections they waited on the table andplayed with all their strength at being sound butthe minute they went back to town it was a different story. How sad it is to see the story repeated over and over today. Men and women who are so afraid of being marked and talked about that they close their eyes on every kind of departure and say nothing ar e not worthy of Chr ist.

PAUL WAS NOT MOVED BY FAMILY TIES

Ver y little is known of the family of the apostle to the Gentiles. We know that he had a sister and she had a son and that they were concerned with his welfare. We also know however, that the roots of Paul's heritage went as deep as any man's in recorded history. In II Corinthians 11:22, we have this great affirmation. "Are they Hebrews? so am I. Are theyIsraelites? so am I. Are they the seed of Abraham? so am I." There is a relationship that transcends even our duty to family and that is our responsibility toGod. How well the Savior knew this truth. He expressed it with a directness that through the years has been called cruel by the moder nist and theskeptic. Let us close this article with this great quotation and let those who will not be moved give ear.

In Matthew 10:34-39. "Think not that I come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father,and a daughter against her mother, and daughter in law against her mother in law. And a mans foe shall be they of his own household. He that loveth father or mother more than me is not worthy of me: he that loveth son ordaughter more than me is not worthy of meAnd he that taketh not his cro , and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."

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A FRANK ADMISSION

A frank and free admi ion was made in the Firm Foundation on March 30, 1965. For several years,brethren who have opposed making donations from church treasuries to orphan asylums have insisted that liberal brethren gave very little to the so called homes. We have tried to show that these asylumswere being used as a wedge to bring other innovations into the church. In many surveys, it has been proved that the average member gives only seven cents a week to the so called homes. In spite of this small amount, they are willing to divide the body ofChrist and hold it up to contempt and shame before the gazing eyes of in infidels and men who hatethe truth!

In the Firm Foundation on March 30th, AlanBryan, a staunch liberal, made an important admi ion. This brief article proves that we have not misrepresented the liberals and their actions on this subject. Here is the entire article called "Who Is Car ing for Orphans?"

"The brotherhood has just gone through a period of discussion, doubt and sometimes ill feeling concerning whether or not it is scriptural for individuals or congregations to support orphan homes. We nowhave some brethren who violently oppose the support of these orphan homes, being cla ified as 'anti.'

"I checked 104 church budgets of congregations who are known for being for orphan homes, and whoin any way would not be cla ified as 'anti' and inover half of these budgets, it was obvious that more was being spent for utilities than the care of orphans and in an amazing number of budgets, no amount at all was even designated for orphan homes.

"Even in the budgets where 'so-called' largeamounts were designated for orphans, the figures were so small that if these 'anti' brethren actuallyrealized how little we are caring for orphans, I honestly believe they could extend full fellowship to all concerned.

"T he amazing thing to me is the fact thatchurches have been spit, heartaches have come forth,and the church divided over something that actually we weren't practicing anyway. Until our brethren want to support orphans in any sizable amount, wemust all admit that we are all 'anti' in practice, ifnot in theory."

Let us now observe some interesting points in this article. First, he says that in checking 104 (liberal)churches, he found that an amazing number gavnothing to the orphan homes! Gentle reader, if believed in orphan asylums strong enough to dividethe BODY OF CHRIST I would certainly see that the congregation where I preached gave to them! What about a group of people who divide the church over something to which they won't even give? This proves we were right years ago when we said theorphan i ue was being used to bring in other innovations.

Alan says, "If these 'anti' brethren actually realized how little we are caring for orphans, I honestlybelieve they could extend full fellowship to all concerned." No, Alan, you are wrong. I hate to disappointyou but we still couldn't fellowship you. There is no such thing as a little sin. One can't commit a littleadultery, or tell a little lie or steal a little. When anychurch makes a donation of even ten cents to a lumber company, hospital, orphan asylum or mi ionary society, it is still wrong

He goes on to say, "The amazing thing to me is the fact that churches have been split, heartaches havecome forth, and the church divided over somethingthat actually we weren't even practicing anyway.Now, this is the kind of admi ion I appreciate. He puts the blame where it belongs. Alan doesn't saythe liberals split the church but he does say that churches have been split over something "WE" (the liberals) are NOT EVEN PRACTICING!! Now yomay draw your own conclusions. He freely admits they are inconsistent. He says, "We must all admit that we are 'anti' in practice, if not in theory." This proves these brethren don't love the orphan asylums as much as they pretend.

Remember, gentle reader, these statements camefrom a man who is a rank liberal. We have been accused to misrepresentation but when one reads the above article, one can see we have told the truth. I still say that the orphan asylums have never been the real issue. The real issue is a LACK OF RE SPECT FOR THE AUTHORITY OF GOD'S WORD!

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CATHOLIC ADMISSIONS...COPIED FROM A CATHOLIC HISTORY BOOK

The following excerpts are taken from a two volume work entitled: "The Public and Private History of the Popes of Rome, From the Earliest Period to the Present Time," by Louis Marie de Cormenin. It was translated from the French and published in the United States in the year 1846. T he copy twhich I have access was formerly in the convenlibrary of the Sisters of St. John the Divine, in Toronto, Ontario, Canada.

Although the author was a Roman Catholic, hdid not allow his religious profession to blind him to some of her failings. In fact, the author even accepted as factual the legend of the 'Popess Joan' as if she had actually existed .. . a fable which we ourselves do not believe to be true. Although we donot, therefore, accept all his statements, nevertheless, we feel that considerable credence may be placedin his writings wherein legends, myths, and traditions are not primary factors to be weighed

We copy as follows:

"We will follow, during these obscure times, thesame chronology as the Cardinal Baronius, anplace the elevation of Alexander (7th bishop oRome) to the chair of St. Peter, towards the year 121 A.D. . . We know nothing particularly of the life or death of this pontiff. . . We suppose, with StIreneus, that he died in peace, though the church places him in the number of her martyrs, and grants to him the honorsof canonization.

"The institution of holy water is attributed to this father, as well as that of bread without leaven for the communion. . . Platinus and Father Pagi havbeen simple enough to adopt this fabulous tradition. The Cardinal Baronius confidently asserts that theinstitution of holy water does not belong to Alexander the First, and the reason which he gives is curious. According to him, an invention so sacred could only come from the apostles, and he wishes that we would accord to them the honour of it. The Protestants pretend, with more reason, that the holy water is but an imitation of the lustral water, which thchurch has borrowed from the pagans, as well a

many other of their ceremonies" (page 25).

* * * *

"After the death of Alexander, the See of Rome remained vacant for twenty-five days. . . Sixtus was chosen by the faithful to exercise the functions of the episcopate. . . We know of none of the acts of this bishop. The learned are not agreed concerningeither the beginning or the end of this pontificate.

"Sacred historians attribute to him the institution of Lent, and pretend that he commanded the priests to make use of a linen communion cloth, on which was placed the body of Jesus Christ. They add, witequally little foundation for their story, that he introduced the custom of singing the "Holy of Holies,”and prohibited the laity from touching the holy vessels. Though these things are said on the authorityof the pontifical writings, it is impo ible, in thopinion of those who wish to judge dispa ionately,to pass them off as the doings of the holy father

"The two decretals which appear in the name of this pope, are evidently fables, as Marin and Baluze have proved. The title of one of these decretals is too proud for the times of the primitive church: 'Sixtus,Universal Bishop of the Apostolic Church, to alBishops, health, in the name of the Lord.' Father Pagi himself is convinced that this title was unknown to the pontiffs of the first ages

"The Catholics have involved themselves in this error, in their contest with the Protestants, whorefuse to yield to the pope the title of univer sal bishop, as unworthy of a bishop who a umes thetitle of servant of the servants of god . . ." (page 26).

** * *

Regarding Telesphorus "the 9th bishop of Rome":. . . "According to a glossary inserted in some editions of the Chronicles of E suebius, it is said that the church is indebted to this holy father for the institution of Lent. The priests, who wish to derive from the apostles the present usages of the church, tell us that Telesphorus only re-established it. Cardinal Baronius boasts that he has demonstrated this pretended truth, but the reasons which he adducesare very weak. Others affirm that this pontiff was neither the restorer nor the institutor of it, and thathe only established the seventh week, which we calQuinquagesima. We will demonstrate, that this ceremony was not in use in the church until five hundred years after the death of this holy father. The church also attributes to him the institution of the midnight mass at Chr istmas. Platinus and some histor ians have transmitted to us this fable . . ." (page 26).

** * *

Concerning Pius I, 'the 11th bishop of Rome'.."Gratian speaks of several decrees published in thname of Pius I, the falsity of which it is easy to detect. Fabulous traditions add, that Hermes or Her-mas, the same of whom we have spoken under the pontificate of Clement, was a brother of Pius I, and the author of a book which he wrote by commandof an angel, who appeared to him in the form of a shepherd. This Hermas was a visionary, who, in his book of the Pastor, relates ridiculous histories, andstupidly invented fables.

"We must also pass by two decretals in the name of Pius the First, which are evidently false . . ."Page 28).

** * *

Concerning Victor, the fifteenth bishop of RomeA.D., 194: ". . . He condemned at the same time the old errors of Albion and some other heretics, whoappeared desirous of reviving them, through themeans of the peace which the church then enjoyed

"But as infallibility was not then established, Victor allowed himself to be seduced by the Montanists. Tertullian, who had declared in favour of these innovators, a ures us that the bishop of Rome approved of the prophecies of Montanus . .." (page 31).

** * *

Concerning Zephyrinus, the 16th bishop of Rome

A.D. 203: "The bishops of the holy city commencedtowards the close of the second century, to claimfor themselves a jurisdiction over other churches,which they had not received from the apostles; and in the third had already abandoned the precepts of humility taught by Christ. The first was the goldenage of the church, if we may borrow the expression from Cardinal Lorraine; but in proportion as we are removed from the apostolic times, has corruptionincreased, and the despotism of the clergy weighedown the people. Victor had prepared the way for the nomination of the pontiff, and his successors did not neglect on any occasion to extend their power" (pages33-34).

KANON, "Rule": No. 3

At this point, it should be observed that the cla ical uses of the Greek noun kanon never included the application of that term to an authoritative collection of religious books that is, the ecclesiastical meaningof kanon is conspicuously absent from classical literature. To the contrary, the noun was constantly used of a straight rod or bar; especially, one used to keep something in line or straight. This use occurs both literally and figuratively.

KANON in the LXX

In the LXX (Septuagint, the Greek Old Testament) the noun kanon occurs only three times: Judith 13:6; Micah 7:4; IV Mac. 7:21. (It is to be noted that only Micah 7:4 is contained in our canonical Scriptures.) In Judith 13:6, kanon is used to denote a bar located at the head of a bed. Here the term preserves its ancient meaning of a bar for the purpose of keeping something straight

In Micah 7:4 kanon is used, figuratively, to denote a rule or line by which something walks.In IV Mac. 7:21a kanon is used to denote the rules or standards of philosophy

It may be seen, then, that in the LXX we haveboth the literal and figurative meanings of kanono,but we do not find the ecclesiastical use of the term: a body or collection of authoritative Scriptures.

KANON in Hellenistic Greek

The New Testament was originally written in the koine or Hellenistic-period. Often, words found inthe Greek New Testament occur in contemporary, non-Biblical literature. These non-Biblical uses make the New Testament uses much more meaningfulto us.

In non-Biblical Hellenistic literature, the nounkanon occurs in passages where it denotes a straightrod or level which might be used in the construction of the temple. The term is used figuratively to denotethe model or ideal man.

Moulton cites no passage in Hellentistic literature where the term denotes "a measured area" or "province" as the meaning of the term is in II Cor. 10: 13, 15.

After the time of Diocletion the noun kanon is commonly used to denote a regular contribution orcharge for public service. The term is used to mean "taxes" in a papyrus of the fourth century AD

An investigation of kanon in non-Biblical Hellenistic literature reveals again the literal meanin"straight rod," 'bar," as well as the metaphorical meaning derived from this, but not the ecclesiastical meaning that the word later has. We may turn next to an investigation of kanon in the New Testament.

MIRACULOUS DIVINE HEALING (No. 1) Connie W. Adams, Orlando, Florida

It is confidently believed by those who accept the Bible as the infallible word of God, that the miracles recorded in it verily happened just as they were reported by inspired witnesses. We accept withoutquestion Moses' account of creation, the virgin birth of Jesus, the miracles he wrought, his resurrection from the dead and the reported miracles of the apostles and those in the New Testament era endowed with spiritual gifts. All who believe the Bible to beverbally inspired do not agree as to the purpose and duration of miraculous powers. Some, failing to understand the design of miraculous demonstrations,insist that they continue until the present day. Suchinsistence is responsible for the host of so-called healers who travel throughout the land and theworld, advertising salvation for the soul and healingfor the body. The more notable of these "miracle workers" are to be found among those within the"Holiness" movement, though for years the Catholics have published their reports of miraculous healing,as have the Mormons, Christian Scientists and others. Within recent years, an effort has been madewithin the "Holiness" movement to impress the public with the fact that these demonstrations are acclaimed by the rich and mighty as well as the poorand lowly. To that end, a number of them haveformed an association which publishes a magazine reporting on great busine men and clergymen invarious denominations who believe in miraculous divine healing, and showing pictures of great banquets held in the ballrooms of some of the greatest hotels in the largest cities of our country. This is an obvious attempt to elevate the attitude of the publitoward such and to remove something of the stigmawhich people in yesteryear attached to such displays. It is the purpose of this series of articles to examine what the Bible teaches about miracles in general,healing in particular, and the nature, purpose and duration of miraculous powers. We shall then devote some space to the arguments generally made by the proponents of modern day miraculous healing, t

their claims and to exposing them for what they are.WHAT IS A MIRACLE? People of our time are quite free with the use of the word "miracle." Any

unusual happening is glibly labeled a miracle. Things

which are purely coincidence are called miracles. The

fact that an explanation is not readily perceivable in

some phenomenon does not mean that there is no

natural explanation of it. The fact that the provi

dence of God may intervene in some circumstance,

does not necessarily argue that God intervened b

miraculous demonstration. God works through nat

ural channels even in heeding the prayers of the

saints for the sick. When a person, near death, and who has been the object of the fervent prayers of the righteous, begins to rally, the medicines begin to take effect where they had not before, and the body gradually recovers its strength, it may be said that theprovidence of God intervened, but he did not do so miraculously, for if he had, there would have been an instant recovering separate from anything wroughtby the medicines and treatment being employed. miracle is a demonstration of supernatural intervention either directly upon an object or person, othrough some person or agent, in which no natural force is responsible for the effect produced. In Heb2:3-4 we have some information on miracles we would do well to heed. "How shall we escape, if weneglect so great salvation; which at the first beganto be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing thewitne , both with signs and wonders, and witdivers miracles, and gifts of the Holy Ghost, according to his own will?" This passage sets forth thedesign of miracles. They were signs, divine testimonies in behalf of truth. Next, the nature of them is presented. They were wonders, supernatural acts calculated to excite wonder and amazement from those who witnessed them. The origin of them is then set forth in that they were called miracles (a form of the word dunamis), meaning the exercise of supernatural power. This is the word used ofStephen in Acts 6:8. "And Stephen, full of faith and power, did great wonders and miracles among thpeople." Paul said "He therefore that ministereth to you the Spirit, and worketh miracles among youdoeth he it by the works of the law, or by the hearing of faith?" (Gal. 3:5). The same general cla ification of supernatural events is given in II Cor. 12:12. "Truly the signs of an apostle were wroughtamong you in all patience, in signs, and wonders, andmighty deeds." The expression "gifts of the HolGhost" in Heb. 2:4 denotes the miraculous gifts imparted to some in the early church and describes the source of them. They were of the Holy Spirit. Amiracle then, either transcends natural law or suspends it in order to achieve an effect desired by theLord. The term should not be used lightly. Note thdifference between divine healing and miraculous divine healing. By laws of nature set in motion bGod himself, certain things are brought to pass and thus are divine. But miraculous divine healing is that which is accomplished by divine power withoutany natural law having any part, exercise any authority over the churches. There was considerable excitement across the brotherhood. The controversy resolved itself into two major argu-ments. One was that the church could not do its work and therefore the society was necessary. The second argument was against the formation of such a society. They ask, "Where is the authority?" Pendleton, who favored the society, answered thequestion. He said, "We concede the point there are no scriptures, So what? Is everything unscriptural wrong?" Her e we have the r eal issue expr essed. T he motto which they had been using for years, speak as the oracles of God, was now changed. It took on a new meaning. Prior to this time most brethren understood this to mean the unauthorized was forbidden. They understood that they could noand should not do that for which there was no author ity. T hey had used this to sweep ever ything and challenge the sectarian bodies. So when brethren projected the mi ionary society, others naturallyinquired, "Where is the authority?" Many individuals and congregations were lost to digression but the church weathered the storm and the faithful came out stronger. It was assumed that the principle was now understood about the authority othe scriptures. But what we thought was understood apparently was not.

T he controversy then is the same as now, nothe same as it was then. Today we have manbr ethren contending that the chur ch can't do its work. They are suggesting that the wisdom of man is wiser than the wisdom of God. With the issues at hand we hear the echo of Pendleton in the words of brethren today, saying, "We concede that there is no scripture, but is everything unscriptural wrong? We thought that they had lear ned this lesson year s ago but appar ently not. T her e is probably no one as inconsistent as a member of the church on the road of digression. In questions of current interest, (societies, hospitals, homes for the unwed, orphan homes, colleges), we hear thecry, "we don't need scriptures." Yet, scriptures are demanded of others! They need them but we don't!The denominational world is asked for authority(scriptures) for the names they wear, for the wathey worship, the type of organization they haveWe demanded it of those who introduced instrumental music and the missionary society. Then should we not also demand it of those who introduce into the church: benevolent societies, sponsoring churches, gospel press, colleges? Is this askingtoo much? Are we unfair?

As in all cases of apostasy of the past, the present problems resolve themselves into two parts: (1)The question of authority. (2) The problem of organization. The question regarding authority is not an unfair question for it was used in answer to a problem in the days of the apostles in Acts 15:24.

T he wishes of man to change the organization as established by God has always been a major cause of all apostasies. From the time that the children of Israel desired a king, to the great apostasyin the early years of the church, and the establishment of the missionary society; men were tryingto change the way God had planned the organization. Now, today we are faced with the same two problems: organization and authority. Men are contending that the church as God has organized it cannot do that which it must do. Therefore theyneed to reorganize and devise a better plan. However, in order to change the organization of thechurch they are forced to the position that thedo not need authority. So they find themselves contending for that for which there is no scriptural authority. Once this position is taken then we openourselves to all kinds and/or forms of digression. Now they even take up a contribution, not on thfirst day of the week, but on Thursday or some other day during the week. Where is the authority? Idoesn't matter they say. They have no authority fortheir contributions to colleges, orphan homes, hospitals, neither do they have one for their mid-week collections. As Pendleton said, "is everything unscriptural wrong?" It is! but some brethren haveyet to lear n this lesson.

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

GOSPEL MEETING

JUNE 7-13, 1965

H. E. PHILLIPS, Speaker Berney Points, Birmingham, Ala.

SERVICES 10:30 A.M. and 7:30 P.M. DAILY Dennis L. Reed, preacher

Leo Rogol, Hopewell, Va. — Robert A. Bolton of Lancaster, Texas was with the Rivermont church of Christ in a series of gospel meetings from April 25 through May 2. Two were restored to the Lordduring this meeting and many visitors from thecommunity had the opportunity of hearing thegospel.

W. Eural Bingham, Griffith, Ind. — A new church began in Corinth, Miss, in February of this year. These brethren seem determined to stand firmly fothe truth in all things and zealous toward the work of the Lord. They have acquired a dwelling house on Shiloh Road (highway 22) in the northeast part of town and converted it into a temporary meetinplace. T he Lord willing, I shall move to Corinth inJune to begin work with them.

C. K. Prentice, Alachua, Fla. — Brother Colin Williamson of Jonesboro, T enn., did the pr eaching in a well attended gospel meeting at theSanta Fe Hills church in Alachua, Florida. The meeting began March 28th and continued througApril 7th. Many Baptists, Methodists, and Liberals attended, and in as much as the truth was clearlyand forcefully presented we feel that much goodwas accomplished and the chur ch str engthened.

Alton Elliott, Perry, Fla. — I closed a good meetingwith the Stanley church of Stanley, La., April 21.One was baptized and one restored. I will be withthe South-Side congregation and brother John Gibbert in Myrtle Beach, S.C., May 24-30.

Charles E. Beaty, Houston, Texas — We have changed our name from church of Christ in HomeOwned Estates to church of Christ in Northshore,13510 Rochester, Houston, Texas. It has been mpleasure to hold a gospel meeting for the church inEast Houston and the church in Greenwood Villag(both of Houston), in April, 1965, and to conduct asinging school here in Northshore. I am scheduled for a gospel meeting at the church of Christ in South Park, 4828 Almeda-Genoa Road, June 6th throughthe 12th. For the first four months of the year weare happy to report that three joined the disciples here, seven were restored, and one was baptized. My personal address will change June 1, 1965 from 13322 Corpus Christi, Houston, Texas to 12896 Mc-Nair, Houston, Texas. Correspondence may be addressed to P. O. Box 9615, Houston, Texas 77015.

Tom Wheeler, DeLand, Fla. — On April 25th we closed a gospel meeting with Henry Gilbert of 7th Avenue in Miami doing the preaching. One confessed error, and the church was edified during this effort. Our meeting place is on highway 17-92 in DeLand,Florida. Everyone is invited to worship with us when in our ar ea.

C. A. Brannan — Recently I have accepted work with Florida College in Tampa. At present I am preaching for the Stanley Street church in Andalusia, Alabama, making the round trip weekly. After school closes I expect to move my family to T ampa.It is my desire to preach for some congregation ithe vicinity of Tampa (at least within driving distance thereof). I can be contacted at either of the two above mentioned places should anyone have need and desire my services.

TO CHURCHES AND BRETHREN SUPPORTING ME IN HUNTSVILLE, TEXAS

Earl Hartsell

Last Sunday marked a milestone for the South-side church. One year ago, (the first Sunday in April)the Southside church in Huntsville met to worshiptogether for the first time. There were 7 brethren present yesterday that made up the congregation one year ago. We had 37 present for the morningworship and one brother was restored. This is not the largest number that we have had in attendance butis about our pr esent aver age attendance. We thanthe Lord for the continued increase and strive to look to the future and not to the past. We are also thankful for such men as Jim McDonald and Bob Franks without whose foresight and courage thiscongregation would not be a reality today

The congregation was 3 months old in July whemy family and I moved to this community to labor with them. As I look over the records that we have kept since her e I find that 27 have been added tothis number, (3 baptized, 17 identified, and 7 restored). About 12 of these are college students who go home most weekends but worship with us on T uesday nights and when her e.

The attendance and contribution for March was as

Brother J. D. Tant will be with us in a Gospel Meeting from April 19th through 25th. We are lookinforward to a good meeting and hope all of you whopo ibly can will come.

follows: Attendance Sunday Morn. Evening Tuesday B.S. 7th — 32 14th — 35 21st — 37 28th — 48

	Contribution
33	31		$61.00
26	37		46.75
36	40		60.25
37	42		64.00

We thank you for your continued support and hope that in the not too distant future we will beable to do for others what you are doing for us. You are to be commended for your liberality and sacrifice

and my His richest ble ings be yours in Him.

Wayne Sullivan Waycro , Ga. 31501 403 CollegeSt. May 5, 1965 Dear brethren

We are still making preparation to leave New York July 7th for Port Elizabeth, South Africa. We havetaken the required shots and some that are not required. Our big problem is still the monthly support.The following congregations have promised to helpon the monthly basis: Riverside Drive, NashvilleTenn., $50.00; Sardis Springs, Athens, Alabama,$50.00; Pittsburg, Texas, $25.00; Monticello, Kentucky, $20.00; Lake Wales, Florida, $10.00. I have some promised from individuals.

Brethren if you intend to help us on our monthlysupport, then please let us know and indicate theamount you can send. Please take the time to write me a line if you can help. Some had said they wouldhelp, but as yet I have no confirmation and I need to hear from you even though you may not be able tohelp. We have about five hundred books of S & Hgreen stamps that individuals sent for our travel,but we still lack four hundred and twelve books. If there are individuals who can still help us with our travel by use of stamps, they need to send them before the first of June. We still lack at least eighhundred dollars to ship our furniture and car over.This eight hundred is needed by the first of June.

Brethren, I realize that lot of money is involved but I don't know of any other way to get to SoutAfrica and spread the gospel there. Will you help us spread the gospel in South Africa? I read a veryfine article a few months ago in which the authorstated that if men would plan to go, then congregations would help them go by taking care of their financial needs. My family and I are willing andready to go, but we need your help and we need it now. Can we count on you?

May the Lord continue to bless you in all your efforts to serve Him. Please remember us in your prayers.

Yours in Christ,

Wayne Sullivan

A TENT MEETING IN MURRAY, KENTUCKY

Thousands of members of the Lord's church call Western Kentucky and Western Tennessee home. They have gone to the great cities of the north and south to find work and make a living and many havelearned the truth on the dangers that are destroyingthe church of the Lord. I am asking all of them tocome home the second and third weeks in July andhelp with a tent meeting at Murray, Kentucky.Brother Irven Lee preached in Murray in a short meeting in February and a small congregation was started. They now meet in the Luther Roberts school. Present plans call for us to start the meeting Julythe 11th and continue into the second week. Brethren in all of this section with a hundred churches or more have not had the opportunity to hear th

truth. The preachers were able to keep out thee men

who believed in the perfection of God's plan for his

church and they know only what they have been

told. In addition to this they have been threatened with withdrawal and some have been put out simply for attending brother Lee's meeting. It is hard to believe that this could happen in America but that is the condition at present. If loyal brethren will just take their vacation at this time and spend a few days with their kin we can overcome some of this fear. There are hundreds of good people who do not know what is happening and who will stand fast if we can just get the message to them. T he time is definite and the place will be publicized as soon as it is known. It will not be hard to find however in a town the size of Murray. I hope I will see you from July 11th tothe 21st in Murray.

James P. Miller

Will all bulletins that might reach Western Kentucky and Western Tennessee people please copy.

Jimmy Tuten, St. Louis, Mo. — Brother Homer Hailey just completed an excellent meeting with thSpring and Blaine church, 3800 Blaine Ave., StLouis, Mo. During May 3-9 two services daily were conducted. The meeting was extended to the 12thwith evening services only. T his meeting was the best attended meeting since I have been with theSpring and Blaine Church. Brother Hailey did his usual outstanding job of presenting the Gospel oJesus Christ. There were three baptisms, one restoration and two identified during this meeting

I preached a meeting for the Garden City church,Savannah, Ga., February 1-7. These brethren are looking for a pr eacher and ar e capable of givinfull support. The prospects look good for this congregation of God's people

I will be in a meeting at St. James, Missouri duringMay 23-30. Norman E. Sewell preaches for this church.

In July I will be at the Vivion Road church (July12-21) where Bill Haynes is doing a good work in this part of Kansas City, Mi ouri.

During July 26-August 1 I will be with the church at Lilbourn, Missouri.

Homer Hailey, Tampa, Fla. — I am having goodmeetings. One baptized at Eastland in Nashville,Tenn., and three baptized here at Spring and Blaine in St. Louis, Mo. I go next to Houston, Texas.

CHURCH AT RUSKIN, FLORIDA D. E. Lively, P. O. Box 657, Ruskin, Fla. 33570 — William

L. Miller of San Antonio, Texas, a finishing student at Florida College this year, has been work-ing withthe church in Ruskin. The following churches have been supporting him

Nebraska Ave., Tampa, Fla...... $ 50 per monthClearwater, Florida church ..... 100 per month Temple Terrace, Tampa, Fla...... 50 per month Ocala, Florida church ............. 25 per month Palmetto, Fla. church ............... 25 per monthT his makes a total of $250.00 per month, bu

brother Miller does not think he and wife can live on this amount. Unless some others can help in hissupport he will have to move elsewhere. If you knowof someone who can work for this amount or if youcan help in the support of brother Miller, please let me know.

THE STATE OF THE LORD'S WORK IN NORWAY Connie W. Adams, Orlando, Florida

Having just returned from a month of gospel meetings in Norway, I thought it in order to makesome kind of a general report on the state of thework there. Many congregations and individuals throughout the land have supported the several preachers who have labored or are yet laboring ithat country. I have also caught wind of several rumors to the effect that the work in Norway is dead cause and that no more money should be spentin support of men to go there and preach. Since I had a part in the beginning of the work in Norwayin 1957, lived there two years, and have since maintained a close contact with those who have preached there, I thought the brethren generally might be interested in my impressions of the work and the prospects for the future.

The Pine Hills church in Orlando, Florida, where I work, continued my salary for the month of February with the Par Ave. church of Orlando and theMerritt Island congregation supplying my travel fund. I preached thirty-one times on the trip to total of 151 who were not members of the church. I doubt if many gospel preachers in the states preached to that many "outsiders" during the month of February. My first meeting was in Stavanger with Bill Pierce and the small congregation there. That work was established in 1961 and has made steady, though slow, progress. Bill and Mary Lou Pierce have been in Norway now six years. They would like to comhome but are unwilling to leave unless someone else comes to carry on their work. They have a small butpleasant place to meet on the second floor of a building which is well located. Bill speaks the languagwell and he and his family seem to be well "Norwegianized."

A stabilizing influence in Stavanger is the presence of the Olaf Reinholdtzen family. Olaf and his wife are members and are bringing up their twchildren in the fear of the Lord. Just recently, Olabegan working full time with the church. He has been a member two years and knew his Bible welleven before that time, for he had been studying ahome and searching for some time for the New Testament church. He is 42 years old, zealous, quick-witted, and an excellent personal worker. It was mypleasure to have him as a working companion in althe meetings I conducted. He is presently workinwith only $75 a month a ured in support. He needs at least $250 a month. I am convinced that the brethren could make no better investment in the future of the Norwegian work than to support this mature, native preacher. The hope of any foreign work is to convert the native people, ground them in thetruth, and then let them convert their countrymen.There are several good prospects in Stavanger and we believe some who attended the meeting will obeythe gospel soon. They have a number of good tracts in Norwegian which they distribute, teach in private studies where po ible, and put out a monthly paper called "T he Old Paths" which is sent to a mailinglist of prospects and carried from house to house. They have a Bible correspondence course which hasalready led two to obey the gospel. Several are in the process of studying it now.

The second meeting was at Haugesund, a town of28,000 located four hours by boat north of Stavanger. We had a total of 29 visitors in three services there. Enough interest was shown to justify plans for brethren Pierce and Reinholdtzen to go uthere every Monday night for services. This meeting was the first effort in that town. We were pleasewith the interest shown. I also preached four nights in Aalesund, a town of 18,000 located thirteen hours by boat north of Bergen. This was also the first effort there. The results were not what we hoped for in that place but at least we delivered our souls in the effort.

The most encouraging meeting of all was at Bergen where we lived from 1957 to 1959. Since that time many heartbreaking things have happened iBergen. The first convert, a young man who in timebegan preaching full time, made shipwreck of thefaith. He helped to take some other members away.He was unduly influenced by a supposedly converted Baptist preacher whom the liberal brethren in Oslo had accepted into fellowship and by a young ladwhom he marr ied who was not interested in the Lord's church. Then it was discovered that one family was working against the chur ch from within.Much of their damage was done before their purpose was discovered. When all of that had about settled down, about a year and a half ago there arose a difference between two American workers in Bergen as to the maintaining of any sort of working relatiowith liberal brethren in Oslo and other Scandinavian cities. The liberals in Oslo on three separate occasions while I was in Norway, sought to clear checks through the church in Bergen, first for tracts, thenfor workbooks and then in the form of a check which went from Arcadia, California to Lubbock, Texas, toOslo, each time being deposited by the receivingchurch and a check being written on their account.So finally it came to Bergen. Each time the checks were sent back with a letter explaining why we couldnot accept such. The first time, we could overlook as an innocent mistake, but the other instances could not be considered such. By the time Mason Harris returned to the states, there wasn't much contactwith the liberals anyhow. They had little use for Mason. But in the past two years the liberals have stepped up the pace of the same type of unscriptural antics which they have pulled in the states. James Jones and Bob Tuten with the agreement of Bill Pierce, decided that all ties with them must be severed for the protection of the remaining members on the west coast of Norway. A report had been circulated in this country to the effect that this was an unwise move precipitated by hot-headed action onthe part of the preachers just named. I have read the complete files of, the church in Bergen covering this whole matter. It is my judgment that the actiotaken was absolutely necessary to the preserving othe work that had been done.

The final straw which led to this action was the

decision of the liberals in Oslo to accept a Pente

costal preacher who lived in Bergen, into fellowship

when the brethren in Bergen rejected him on the

ground that he had not obeyed the gospel. They ac

cepted him in Oslo anyhow, got support for him and

he is presently preaching for the liberals. But he has

been to Bergen since that time and preached for the

Baptist church there. Some Pentecostal people attended one of my meetings in Sandnes while I was

over there and told me this man Sunsdal had just

been in a meeting with them. T hings that are un

scriptural in America are not made scriptural in

Norway or anywhere just because "sound" brethren might get lonesome.

I found the Tutens hard at work in Bergen. They are doing well with the language and seem to have no particular problem with Norwegian customs. They also have several tracts, use the same correspondence course used in Stavanger, and publish a monthly paper called "Back to the Bible." Bob Tuten has anoffset press and knows what to do with it. He is saving the church much money on printing bills by the use of this machine. I found three faithful members in addition to the Tutens. It seems that old

wounds are healing. We revived some old contacts

and made some new ones. I believe there will be some

fruit seen from these efforts. The interest and en

thusiasm in the meetings mounted to the concluding

service. I left them much encouraged. They still have

25-30 children in Bible classes each Sunday. During

the meetings I was made to see the good that can

come from this long range work. An 18-year-old girl

came to the meeting who was in a class I taught and

later was taught by Mason Harris. She is engaged to

a boy who was also in these classes. She has a pretty

good understanding of the truth and I believe will

obey it. She is now taking the correspondence course.

The church in Bergen has a nice meeting place and

the problems about the house where they are meet

ing are much improved. It is some distance from the

center of town but a bus line stops right in front of

the building. I believe the work in Bergen is on the

verge of an upswing and think it would be disastrous for brethren to stop supporting that work now.

Tuten, Pierce and Reinholdtzen are all deserving of support. The Pierce family needs someone to replace them in Stavanger. Bill is willing to stay long enough to help whoever comes to learn the language. The Tutens plan to stay four years in all and havealready been there one and a half. There is a need for men to go not only to Bergen and Stavanger, but there are other sizeable cities where nobody is at work, places like Kristiansand, Trondheim, and several in north Norway. Men are needed who are mature in judgment, sound in faith and who have thepatience to learn another language, new customs, and who can weather disappointments without coming "unglued." It is a mistake to send a man to such a work who speaks with an uncertain sound on the issues which have divided the church in the states. There is a need for men who know how to work with other faithful men. One reason why the work has been so slow has been the language barrier. Another reason, and the principle one, is that the thousand years of tradition which has produced a built-in indifference to religion. Then there is the old problem of people being confused by all the different churches. If you would be interested in learning more of the work in Norway, or would like to have a part

in preaching in the country, contact: William Pierce,

Madlaveien 49, Stavanger, Norway; Olaf Reinholdt

zen, Musegt. 4, Stavanger, Norway, or Bob Tuten,

Natlandsveien 84, Bergen, Norway. It was a pleasure

to preach once again in the land of the midnight sun,

to sow seed in hearts where it had not been sown be

fore, to water that sown by others and to do what I could to encourage the two little, but faithfulchurches there. The brethren there are doing muchhard work and deserve our support and prayers.

Ross Saunders, Lake Wales, Fla. — I was in a meeting at Cache Lake, Arkansas, April 7-14. This is a recently established congregation about twentymiles north of Paragould on route 135. The tide ofdigression has taken its toll in the past in that area. My next scheduled meeting will be in Winter Haven, Florida, May 2-8. After June 1, I will be free to hold more meetings, and I trust that our opportunities will be many."

WHY I LEFT THE SEVENTH-DAY ADVENTIST DENOMINATION

Leo Rogol, Hopewell, Virginia

(Continued fr om Last Month)

III. Teaching on The Sabbath

Since Adventists do not accept the scriptural fact that the Sabbath was a part of the Mosaic law which was done away (II Cor. 3:7-11), and that Christians are to assemble for worship to "break bread" uponthe first day of the week (Acts 20:7; I Cor. 10:16),they desperately attempt to locate in history the manner and by whom the Sabbath was "changedfrom the seventh day to the first." They refer toDaniel 7:25 which says: "... And he shall. . . think to change times and laws . . ." and assert that somewhere down the line of history our calendar was changed and also the Sabbath by some pope. But they cannot prove, either by the New Testament, or by history by whom or when this change occurred. They merely assert, but in the light of holy scriptures cannot prove such a change of the Sabbath "from the seventh day to the first" by the Catholic church.

Before continuing, let us correct one false view commonly held by the religious world. The doctrine that the Sabbath was changed from the seventh day to the first is wholly without support from the Bible. The Bible plainly teaches that the Sabbath was abolished and that the Lord's day was then instituted as a new day of worship in the New T estament (Col. 2:14-17; Acts 20:7; Rev. 1:10).

Many comments have been made concerning the"Lord's day" in Rev. 1:10. But let us briefly observe a few facts concerning the meaning of this term.

(1) The word "Lord's" is from the Greek, kuriakos, "of, or pertaining to the Lord." It is found onlytwice in the New T estament: I Cor. 11:20 and Rev. 1:10. (2) The seventh day was always properly designated as the "sabbath, both in the Old andNew Testaments. (3) All writers in the first few centuries were careful to distinguish between the "Sabbath," the seventh day and "Lord's day," the first day of the week. Never did the writers of theNew Testament use any other term to designate the seventh day except "Sabbath." And so in all the writings of the so-called "fathers" in the early centuries the "Lord's day" was distinguished from the seventh day, the "Sabbath."

The strongest argument of the Adventists to refute the observance of the Lord's day is that it did not originate with Christ or the apostles, but that it came as a gradual departure from truth. In presenting their position they lean extremely owriters of history for support. They will quote onewriter after another (and often changing the original meaning of their writings) in an effort to establish their arguments concerning the change of thSabbath, for if they can persuade people that iwas done by either pagan elements creeping intthe church, or the apostate church itself, then thecan convince their readers and followers that prophecy already foretold this (Dan. 7:25) and that thechange was of the devil. But anyone else who would dare to resort to history or writings of others is scoffed and ridiculed as having no scriptural basis for his belief and therefore must rely on humatradition.

RIDICULE OTHERS FOR USING THEIR METHODS

Using such methods, when others quote other writers to support the teaching concerning thLord's day, as they so heavily do when they teachconcerning the change of the Sabbath, they resort to statements as the following: "Why does he notcite Christ, Paul, Peter, James, John, Matthew, andthe other apostles and New Testament writers, as the 'first witnesses for the Lord's day'?" (In Defense of the Faith, p. 162, by W. H. Branson). Again:"Failing to a 'T hus saith the Lord' for their doctrine on this point, they find the next best thing — a Catholic priest of New York, who thinks the Sundaycommand was given to the disciples by the Lord' for their doctrine on this point, they find the nexbest thing — a Catholic priest of New York, whothinks the Sunday command was given to the disciples by the Lord during the forty days after his resurrection!" (p. 138)

Now the case in question in this last statement

concerned Mr. Canright's argument against Ad

ventists' resorting to Catholic catechisms for proo

that they (Catholics) changed the Sabbath. (Can

right, formerly a leader in the Adventist movement,

wrote several books telling why he left it.) Ad

ventists have always appealed to these catechisms

for proof of the change of the Sabbath. When Can-

right exposed their error in their claims by resorting

to Catholic catechisms, Adventists suddenly found

it ver y amusing that someone else might turn t

these for "their doctrine on this point." Mr. Can-

right was merely pointing out the fallacy in th

methods used by Adventists in resorting to Catholic

writings. Catholics, Adventists claim, took the lib

erty to change the day of the week. Canright

stressed the fact that Catholics claim to have made

the change upon the assumption that they are the

original New Testament church, and that they did

so by the authority and example of the apostles!

Adventists do not want the people to know that it

is upon this ar gument that Catholics base their claim for the observance of the first day, but wouldrather have them believe that Catholics have done this after they became the apostate church several centuries after Christ. It matters not whether Catholics deal with the Peterine doctrine, infallibilityof the pope, Mariology, etc., they still claim they arethe original apostolic church! But when it comes to the Sabbath question, Adventists suddenly lose knowledge of the Catholic claim that they also didthis as the original, apostolic church, by the command of the Lord and holy apostles.

(Continued Next Month)

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

(Continued from last month)

PREACHING THE GOSPEL

Not only must members of the Lord's church abstain from all sinful practices but they must puforth an effort to discharge their duty in carryinout the mission of the church, which is primarilyto "teach the gospel (or the word) to the wholeworld" to both saint and sinner (I Tim. 3:15). The individual has the responsibility of teaching hifriends and neighbors the way of the Lord (Acts 8:4). The "church as such," collectively, as a unit, must do all it can to "preach the word." This is done through the local congregations, and not through some Missionary Society, Gospel Pre , or throughsome "sponsoring church" arrangement. A congregation may be "sound" in its stand against "institutionalism," "worldliness in the church," and other sinful practices, but, if it is not doing all that it canto carry the gospel to the lost, it is not a "sound"church! (Rev. 3:14-19). The early church "soundeout the word" (I Thess. 1:18). The church in far toomany places today is "sounding in the word." Too many congregations seem satisfied with what theyare doing for the Lord when they have a "full-time preacher," and have one "gospel meeting" per year at home, when they could do better. God doesn't expect anything of a congregation that it can't dobut he does expect it to do all it can to evangelize the world. It seems that there is room for improvemenin this respect even in "sound" churches. Some brethren can't seem to see a lost soul for the $-$-$ouls involved in the matter of supporting a preacher. Thegospel is the ONLY power that God uses to save men from their sins (Rom. 1:16,17.) That gospel is to be preached (I Cor. 1:21). It is to be preached by "faithful men (Heb. 5:12 -14). It is to be preached so as to please GOD and save men (Gal. 1:104:15,16; I Cor. 9:16; I Thess. 2:4). It is to bepreached "to all the world" (Matt. 28:19,20; Mk. 16:15). If it is not preached to the extent of theability of the congregation, can it be said that it is a "sound" church? What do you think?

Sinners must be taught the word (John 6:44,45

Heb. 8:11). The "gospel" (or word) is to be preached

to the church (Rom. 1:15; I Cor. 15:1,2) ; Gal. 1:8-9).

The "ways" or "means" of preaching or teaching the

word is left up to man's better judgment. It can be

done by radio, TV, the printing press, from the

pulpit, from the classroom, from house to house, etc. The 'ways" and "means" for the congregation to preach the gospel are not bound by the Book. (This does not justify the Missionary Society, GospelPress, Herald of Truth, 'and such like," for the "congregations" are to preach the word — not some human mi ionary society. It is the "local congregation" that is the only organization that the church has on earth. The job can be done through the local congregation. Just like the job of caring for thneedy can be done through the local congregation. (See "Where There Is No Pattern," p. 9, by bro. Athens Clay Pullias). If he said that it can be donethrough the local congregation, who am I to question him?) It is the "church" that is to support the gospel(Eph. 3:10; I Tim. 3:15). The "church" doesn't even have to depend on any of "our schools" to survive! A 'school" doesn't even have to be established in a mi ion field before a congregation can be started. The church made it pretty well for about 1900 years before ANY of "our schools" were established. Just as the church cared for its needy some 1900 years before any of our benevolent societies were born. I believe that the church will continue (Dan. 2:44even if ALL of our schools go out of busine . Be it understood that a "school" has a right to exist. It can do a lot of good in helping people prepare for this life, which will, to some degree, help prepare for the life to come. But it is not the business of "our schools" to form "policies" for the church, to saywho the church can, or cannot, employ as a preacher. It is not their prerogative to "place preachers." It is not the responsibility of the church to support anyof "OUR SCHOOLS"! When the schools learn and apply this le on they will then deserve the moral and financial support of all who can and will supportthem. Until they learn this le on, they should nothave any kind of support of ah those who love thechurch more than they do human institutions! Ifwe continue as we are going now, it won't be lonuntil the church will be divided over the subject ofthe "church support of schools." This was tried afew years ago, but it met with such opposition b"faithful gospel preachers" that our attention was turned from the "church support of colleges," to "the church support of benevolent societies." The church support of human benevolent societies metwith far more success than did the church support of "schools." This was true because of the "sympathyfor the less fortunate" attached thereto! Now the time is ripe for another effort to get the "schools in the budget." It will come. I believe that bro. N. B. Hardeman said something like this: "If the church can support an institutional orphan home it can support a college." (These may not be the exact words used by him, but they express the idea.) I think so,too. I appreciate his consistency. I think that theboth stand or fall together. But, I believe that neither can be supported by the church! Now, is a congregation a "sound" church when it will not do all within its power to preach the gospel to the whole world? What do you think that the Lord would think about this matter?

PAYING THE PREACHER

This is a much-neglected subject because of a number of reasons: (1) a gospel preacher feels ill

at ease to preach on this subject "at home" for fear

that some good brother will say: "Oh, the preacher

must want a raise." (It is not too hard to find a church member who will say that.) (2) Usually there are many in the congregation who will say: "The preacher makes more than I do." Someone has said that "the most sensitive ner ve in the human bodyis the one that leads to a man's pocketbook"! When the preacher starts preaching about "money" hestops preaching and starts meddling. Is a congregation "sound" when it will not support a preacher,either in local or evangelistic work, enough to care for himself and those dependent upon him? It is not! Certainly the preacher has the responsibilityto preach the gospel anywhere and at anytime that the opportunity presents itself. A preacher whowon't do this is a disgrace to the ministry. But, itis just as much the responsibility of the church, andindividuals, to support the preacher in his work, as it is for the preachers to preach! A congregation manifests its interest in the success of the church,the salvation of the lost, and the welfare of menwho preach the gospel by how well it supports those who preach the gospel. What does the Bible saabout this? Matthew 10:10 — "For the workman is worthy of his meat." Luke 10:17 — "For the laborer is worthy of his hire." Galatians 6:6 — "Let him that is taught in the word communicate untohim that teacheth in all good things." I Corinthians

9:14 — "Even so the Lord ordained that they which preach the gospel should live of the gospel." Charles B. Williams translates that verse like this: "Just so,the Lord has issued orders that those who preach the good news should get their living out of it." II Corinthians 11:8 — "I robbed other churches,taking wages of them to do you service."

There are a number of ways that a preacher can r eceive his support while pr eaching the gospel:

(1) Paul worked with his hands (Acts 20:33-35).(Some brethren think that the only way to work is to "work with the hands.") Such should not bebelow the dignity of a gospel preacher when he finds himself in the same position as was Paul. But it is a disgrace for one to have to divert his attention from his studies and work to "work with his hands" simply because the brethren are too tight to givhim proper support! (2) Paul was supported by some other than those whom he was teaching at that time(II Cor. 11:8; Phil. 4:15-19). Far too many todathink that unless they can get the personal benefit of the services of a preacher they do not have theresponsibility to support such a fellow while he preaches the gospel in other fields. (3) Paul hadthe right to be supported by those whom he was teaching (I Cor. 9:4-14). (4) Paul received supportfrom individuals (Gal. 6:6; I Cor. 16:17). There are a number of different "ways" by which Paul received his support. By any of these ways a gospel preacher may receive his support today. The ways or method is not specified in the Bible. But the Bible does teach that the "church as such" and that the "individual as such" are to supply the needs of those who preach the gospel, when they can. It can be by a "stipulated salary," house and utilities furnished by the church,time off with pay for holding meetings, or taking vacations, the paying of his social security, car expenses, etc. The how is not specified. All of the above-mentioned things, and others could be mentioned, goto constitute the support of the preacher. All such is in the realm of opinion. Such is to be agreed upon by the parties involved. But, the fact remains, nevertheless that the Bible teaches that "they whichpreach the gospel should live of the gospel." The cost of living goes up for the preacher just as it does for everyone else. If a preacher deserved a certain amount of support when he preached the gospel ten years ago, does he not deserve more than thattoday due to the rise in the cost of living of everybody? Is it asking too much that preachers be supported in proportion to the rise in the cost of living ? If a congregation supported a preacher a certain amount to "hold a gospel meeting" five years ago, are they doing right to ask a preacher to work for the same that was paid five years ago ? If a congregation paid a preacher so much to do "local work" five years ago, is it right to pay him the same amountnow? Is a congregation really "sound" when they will not properly support their preacher enough not to be under a financial strain? I say again, it takes more than just being against the church support ofhuman institutions. to be "sound" in the faith. If more brethren would look more at the lost souls of men and women and less on the "treasury," far more people could hear the gospel, believe it, and obey it. The church in each town should make an agreement with the bank that if the bank will not save souls, the church will not save money! The church is tosave souls — not money. (I am not talking aboutsaving money for a specific purpose where there will be a need for additional money, but to congregations that had rather save money than support the preaching of the gospel at home or elsewhere.)

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