There are some basic facts that every believer inthe word of God accepts without question. He doesnot question that there is a God, that God had aneternal purpose by which He would reconcile sinfulman to Himself, and that this was done through thedeath, burial and resurrection of His Son JesusChrist. Every believer in God's word accepts the factthat in the fullness of time all this was accomplished and today there exists upon earth a people belonging to God by way of the blood of Christ, and thatChrist sits at the right hand of God as supreme rulerover this body of obedient believers. But somehowman has almost constantly disputed what God hasrevealed about the nature, purpose and work of this body of saved people called the "church." Every generation has come up with some new idea to promoteor some change to make in the church of the Lord.
In recent times a few brethren have decided that the scholarship of the world, the translators, thebrethren through the years, and the great majorityof the people of God today do not know what theword "church" (ekklesia) means and have, consequently, unawares created something foreign to the word of God. I have no ill feeling toward anyone Iknow espousing these views. I am interested only inthe doctrine as it is developing.
Brother J. D. Hall of Jasper, Texas recently published a treatise on this subject in the August, 1965issue of the Preceptor. His contention is that we have understood the church to be an institution when in reality its meaning is an "assembly," "congregation,""crowd," "gathering," or "community of people."His article repudiated the idea of an organization in the local congregational sense. Brother James W.Adams reviewed this article in the September, October, and November, 1965 issues of the Preceptor.
During the lecture week at Florida College thisyear brother Charles A. Holt diverted from hisassigned subject and spoke on this same theory. He ridiculed the meaning of an organization or institution in the word "church" as used in the word of God. It is not my purpose in this article to review his statements in that speech, but I do want to point out
something about the church (ekklesia) of the Lord
that clearly shows that whatever idea one may have
about the English "church," the people of God do
form an institution and organization in the local
sense. And it is so plainly taught that I am amazed
that one so well read in the word of God as brother
Holt would make such statements as he made in his
speech.
HALL'S CONCEPT OF "CHURCH"
I understand from brother Holt's speech at FloridaCollege that he shares the views of brother Hall, butbrother Hall's position is in print and easier to review at the present time.
Brother Hall gives five meanings that scholarshave assigned to "ekklesia": 1. The Scriptural Assembly (Matt. 16:18); 2. Christians Gathered Together Physically (Acts 11:26) ; 3. The Children of Israel In The Wilderness (Acts 7:39) ; 4. A RiotousMob (Acts 19:32) ; and 5. A Court Of Law (Acts19:39). It is true that these are meanings of the common term "ekklesia." But he indicts the translators of the King James version in these words: "In this case (translating the word "church" — H.E.P.) thesefine scholarly men deliberately and knowinglychanged the Word of God to fit their own materialistic concept of what the Kingdom of God should be"(Page 402). He says when we get way from thisdeliberate change in the word of God by the use of the word "church": "Lost will be the institutional sense which is inherent in the word 'church' when the passage is dealing with a group of Christians. Lostwill be the hierarchical sense of the spiritual brotherhood which gives our sectarian friends so much trouble. And found will be the simple 'individual toChrist' relationship which is so abundantly taughtin the New Testament, but which has been so hardto detect in our present so-called 'churches'"(Page 403).
He says further on the word "church" as we nowuse it: "This 'church' is a materialistic institution. It is something we can see. It has a definite location.People look at the beautiful — or even the shabby
— building and say, 'There is the Church of Christ.' Yes. You can even read the sign out front which saysin bold lettering, 'Church of Christ.' Can there beany doubt? Certainly not. Everyone understands thatthis is a religious club with a hierarchy composed ofElders and Deacons who have absolute lordship over the physical properties of this club (or church) as well as over its 'members'" (Page 406).
Finally, he sums his views on the use of "church"by saying: "Brethren, there are no passages in theNew Testament which prove the existence of aninstitution in the time of the apostles such as we have today, and which we call a 'local church of Christ.'Christians in the first century gathered themselves together at various times and places as commanded by the inspired leaders. But these were ONLY gatherings of Christian people; nothing more. Nowhere do we read of a common treasury such aswe have today, and around which revolve almostall so-called 'work of the church' never have we been told of an incident where anyone, either as achurch, gathering, or as an individual, ever hired apreacher or anyone else for any purpose whatever.Nowhere, do we read where elders were in charge ofanything or anybody. But, we do read where eldersare to be ministers, or servants, among God's people.Hear the Lord in Matthew 20:25-28:" (Page 406).
This is the new theory on the meaning of "church"in our English Bible. There is no organized localchurch in any sense. Only Christians gathering atvarious times as commanded by the "inspired leaders." I wonder who would call them together today since we do not have "inspired leaders." There areno elders overseeing anything or anyone. Thereis no common treasury; no preacher or anyone elseemployed to do anything. And Matthew 20:25-28 is the passage that is used to show that elders are notoverseers of anyone or anything.
I want to take a moment to expose this false application of Matthew 20:25-28. I have heard it usedmany times to try to prove that elders are not overanyone. The context of these verses begin back inverse 17: "And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said untothem." He told them about his suffering to take placein Jerusalem. In verse 20 the mother of the Zebedee brothers came to Jesus requesting that he grant oneto sit on the right hand and one on the left in hiskingdom— superior positions over the other apostles.In verse 24, the one just before these verses used todisprove that elders oversee anything, we read:"And when the ten heard it, they were moved withindignation against the two brethren." Verses 25-28 involve only the twelve apostles. There was to be no ruler "among them." No apostle was over the otherapostles. It is a perversion of the passage to applyit to elders, preachers, or anyone else. Jesus was talking to the apostles about their relationship to eachother.
THE PROPER USE OF WORDS
Words are vehicles by which we convey our ideas,thoughts and objectives to others. These words mustbe understood by both the speaker and the hearerbefore true communication is possible. God revealedHis mind to us through words, and these wordsmust be understood before we can know the mind of God. We believe in the verbal inspiration of theword of God — the very words were given by theSpirit of God. John 16:13 says that the Spirit would speak what he heard to the apostles. On Pentecostthe apostles were filled with the Holy Spirit andbegan to speak "as the Spirit gave them utterance"(Acts 1:4). Paul wrote to the Corinthians that Godhad prepared things for those who love him that had never entered the heart of man, "But God hathrevealed them unto us by his Spirit: for the Spiritsearcheth all things, yea, the deep things of God"(I Cor. 2:10). "Which things also we speak, not in the words which man's wisdom teacheth, but whichthe Holy Ghost teacheth; comparing spiritual thingswith spiritual" (I Cor. 2:12). "How that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery ofChrist)" (Eph. 3:3,4).
God expects us to understand and obey what Hespeaks to us. We will be judged by these wordsspoken by Christ (John 12:48,49; Rev. 20:12). Weare forbidden to go beyond what is written (I Cor.4:6; II John 9), to preach another gospel other than that by the apostles (Gal. 1:8,9), and to add or takefrom the words (Rev. 20:18,19).
These words which were inspired of God were ina language we call "common" Greek, the languagespoken by the common man during the days Christand the apostles lived upon earth. Because we do notspeak that language today as used by the Holy Spirit,we must depend upon translations — the carryingacross from one language to another the exact meaning in the original words used. The world's greatestscholars have worked at the task of reproducing into English the exact meaning of the original Greeklanguage used by the Holy Spirit in revealing themind of God. Unfortunately, some of these wordswere not translated but invented from the Greek for various reasons. In addition to this, some of theEnglish words have changed meaning since some ofthe translations were made and, therefore, do notnow convey exactly what the original words meant.However, the percentage of these words is so smallthat one should have little difficulty determiningthe meaning either by the context, some other passage with a clear meaning, or by consulting somestandard authority on the true sense of the word.
There can be no true communication between people without understanding the meaning of a word, and there must be some accepted standard by bothparties by which to determine this meaning. I believe standard English dictionaries and Greek lexicons are the only sources to which we can go to determine this matter. This I shall do in this study. In trying to learn what the Greek "ekklesia" and theEnglish "organization" and "institution" mean Ishall appeal to these standard authorities and not tosome man's arbitrary definition to prove his point.
THE MEANING OF EKKLESIA
The English word "baptism" has the meaning tomost people of a burial, sprinkling or pouring, but the word was created to translate the Greek term "baptizo," which did not have all these meanings.There are three ways I can learn what this wordreally means, and I do not have to be well versed in the Greek to do so.
- I can consult a standard Greek authority forits meaning in New Testament times. This wordcomes from a Greek word which scholars say meansto "dip" or "immerse." I can learn what the mindof God is relative to this subject by going to these scholars and determining what the word meant atthe time Christ and the apostles used it.
- But that is not the only way I can determineits meaning, even from the English, if I never consulted a Greek lexicon. I can find other expressions referring to baptism that take away all doubt as toits meaning by inspired writers. "Therefore we areburied with him by baptism . . ." (Rom. 6:4). Thereis no doubt about the English word "buried" — I know what God meant by "baptism." "Buried with him in baptism..." (Col. 2:12). I know that oneis "buried" IN baptism. There is no doubt about whatGod meant even if the English "baptism" is an invented word for the translators because they wantedto retain the idea of sprinkling. Other English words clearly tell us what God revealed by describing theaction.
- In addition to this, I can learn what "baptism"means in the word of God by the necessary circumstances that surround the action. "And, Jesus, whenhe was baptized, went up straightway out of thewater..." (Matt. 3:16). Only a "burial" (which theNew Testament says is IN baptism) requires suchaction. Sprinkling and pouring could be done withoutit. "And he commanded the chariot to stand still: and they went down both into the water, both Philipand the eunuch; and he baptized him. And whenthey were come up out of the water..." (Acts8:38,39). These circumstances demand a "burial,"which the Bible says is done in baptism. You see,I can learn what God's word teaches on the subject of baptism from the English, even if the Englishword "baptism" is not exactly true to the Greekword used by Christ and the apostles.
The word "church" is exactly the same. I canlearn what the Spirit meant by the word "ekklesia"from other English expressions even if the English"church" is not properly used by some today. I canshow that the word the Holy Spirit used carriesthe idea of organization and institution in the localcongregational sense in the New Testament.
First, I must find the true meaning of the English "organization" and "institution." Webster's Twentieth Century Dictionary says of "organization":"1. The act of organizing; the act or process of arranging and getting into proper working order; as,the organization of an expedition. 2. The state ofbeing organized; that which is organized; an organized body. 3. Organic structure: the dispositionor arrangement of the organs for the performance of vital functions. 4. The arrangement of the partsof an aggregate or body for work or action; systematic preparation for action."
The same authority says of 'institution": "1. The act of establishing; establishment; that which isappointed, prescribed, or founded by authority, andintended to be permanent. 2. An organized society, established either by law or by the authority of individuals, for promoting any object, public or social;as, a literary institution; a benevolent or charitable institution."
What does the Greek "ekklesia" mean? ExpositoryDictionary of New Testament Words by W. E. Vine says: "From ek, out of, and klesis, a calling (kaleo,to call), was used among the Greeks of a body ofcitizens gathered to discuss the affairs of State, Acts19:39." He goes on to give various ways in whichthis word is used and passages where it was so used.
The meaning of "ekklesia" (and it was no more areligious word than the word "baptizo" during thetime the word of God was being revealed) is "out"and "called." It means "called out" and may applyto any number of persons in various relationships.The word "baptism" means to "dip" or "immerse"and may be applied to anything. But Christ and theapostles gave a spiritual meaning to "baptizo" in therevealing of God's mind to man. Like the word"walk," which means to move on the feet or goforward in some manner, among other meanings,came to have a spiritual meaning when Paul said to"walk in the Spirit." The word "ekklesia" was givena spiritual meaning in revealing the mind of God toman. When Jesus said, "upon this rock I will build my church," he was talking about a spiritual body of"called out" people.
The English word "organization" means "the actof organizing; the act or process of arranging andgetting into proper working order," and "the stateof being organized; that which is organized; anorganized body." Is this what Jesus meant when hesaid he would "build" his church? In Ephesians 1:22,23 and Colossians 1:18 the inspired writer said the"ekklesia" was the body. "The church, which is hisbody ..." The word "body" tells us what the church is in these passages.
As in the case of the Greek "baptizo," which istranslated by some form of "baptism," the Greek"ekklesia" is translated by the English "church."In both cases the English may not truly and accurately translate the original sense, but we canfind other English words that tell us the true meaning of the original term. One of these is the Englishword "body." Paul tells us something about "ekklesia" that shows it to be an organization. "For as wehave many members in one body, and all members have not the same office; so we being many, are onebody in Christ, and every one members one of another" (Rom. 12:4, 5). I Corinthians 12:27, 28 andEphesians 4:11, 12 give various parts that Godplaced in the body for its function. This is theprocess of arranging and getting into working order
— an organization.
"For as the body is one, and hath many members,and all the members of that one body, being many,are one body: so also is Christ" (1 Cor. 12:12). Asour physical body is one with many members, so is the body of Christ, which is the church. "For thebody is not one member, but many" (I Cor. 12:14).Paul goes on to explain the various functions of thefoot, hand, ear and eye, and then concludes, "Butnow hath God set the members every one of them in the body, as it hath pleased him. And if they were allone member, where the body? But now are theymany members, yet but one body" (I Cor. 12:18-20). Webster says "organization" is "the state of beingorganized; that which is organized; an organizedbody." That is exactly what Paul says of the bodyof Christ, which is the "ekklesia." Of course, he istalking about the use of spiritual gifts, but still theparts are formed into the whole for function. "Thatthere should be no schism in the body; but that themembers should have the same care one of another" (I Cor. 12:25). The members of the body are not tobe divided, but to be as one. This is organization.The idea of organization is in the word "body" andthe church is called the body of Christ.
Webster says the word "institution" means "establishing ; establishment; that which is appointed, prescribed, or founded by authority, and intended to bepermanent." Is that not what Christ did when hebuilt his church? Even thought the Greek "ekklesia" does not carry the inherent idea of organization orinstitution, the word of God teaches that this "calledout" body of Christ was instituted and organized,thus an institution and organization.
DIFFERENT USES OF THE WORD "CHURCH"
Like most of the words we use, the word "church"is used in different senses. The context usually tellsus the sense in which it is used. Sometimes the word is used to refer to the "called out" in the universal sense. It means those who have been called "out of darkness into his marvelous light: which in time pastwere not a people, but are now the people of God . . ."(I Pet. 2:10). "Who hath delivered us from the powerof darkness, and hath translated us into the kingdomof his dear Son" (Col. 1:13). Obviously, in thesepassages the "called out" is used in the universalsense of the word. The same is true in Matthew 16:18 when Jesus said, "Upon this rock I will build mychurch."
But the word is also used of "called out" peoplein a given locality, excluding some "called out" inother areas. Several letters were written by Paul tochurches in given localities and he put them incontrast to churches in other places. "Unto thechurch of God which is at Corinth ..." (I Cor. 1:2),he wrote: "Now concerning the collection for thesaints, as I have given order to the churches ofGalatia, even so do ye" (I Cor. 16:1). In these passages the word "church" is used in a local sense,meaning the "called out" of a certain area. In Revelation 2 and 3 the apostle John wrote to seven different "churches" in Asia and named the cities where theywere located. The charges and commendations differed with each church. There is no way to understand these churches in any sense other than localcongregations of the "called out."
But again the word "church" is used to mean the actual coming together of the members for somefunction. In I Corinthians Paul made several statements that clearly show the sense to mean "assembly." "For first of all, when ye come together in thechurch ..." (I Cor. 11:18). "Yet in the church I had rather speak five words with my understanding ..."(I Cor. 14:19). "If therefore the whole church be come together into one place..." (I Cor. 14:23)."Let your women keep silence in the churches. . ."(I Cor. 14:34). The context shows that the word isused in the sense of actually assembling for somefunction. This is the English meaning of "organization."
THE CHURCH AN ORGANIZATION
The word of God teaches that the universal church has no functional organization — arrangement ofparts for function or action. It has no scripturalsystematic arrangement whereby it can functionas a body. But these "called out" people of God dohave a scriptural organization by which they canfunction to do the Lord's will in each given locality.This is what we mean by a local congregation orchurch.
Just as in the case of learning the true meaning ofthe word "baptism" in the New Testament by otherterms that cannot be denied, I shall show that theword "church" in the local sense is an organizationand institution divinely arranged and prepared forfunction.
It has already been shown that the New Testament compares the church to a body with variousmembers that function in different realms, yet allcompose only one body. I am now talking about the"ekklesia" — "called out" in the local sense. There is a scriptural local organization of the church thatis divinely arranged with different members, nothaving the same work (Rom. 12:4, 5), to do whatis taught in the New Testament. It is amazing tome that men can read over these passages and completely miss this.
When Paul and Barnabas returned from their first preaching journey they returned "And whenthey had ordained them elders in every church ..." (Acts 14:23). Paul ordained "elders" in every church. Did he do right? Is this not an organization by thevery circumstances of the case? As "baptism" isshown to be a "burial" by the Spirit using a wordthat clearly defines the action, so the "church" isshown to be an organized unit in a locality by giving the circumstances and conditions which make it an organization. The "elders" had an obligation to the"church" in Ephesus to be "overseers" as made bythe Holy Spirit (Acts 20:28).
Paul wrote to Titus: 'For this cause left I thee in Crete, that thou shouldest set in order the thingsthat are wanting, and ordain elders in every city, asI had appointed thee" (Titus 1:5). Paul ordained"elders" in every church and told Titus to ordain"elders" in every city (locality). Every church was to have elders appointed if these passages have anymeaning and application at all. This in the verynature of the circumstances makes the local church
— "called out"— an organization.
Peter wrote: "The elders which are among youI exhort, who am also an elder... Feed the flock of God which is among you, taking the oversight thereof ..." (I Pet. 5:1, 2). Peter limited the oversight ofthe elders to the "flock which is among you." I doubtthat even the most radical person would deny thatthe flock of God is the same as the church in Acts
20:28. We have the New Testament teaching thatthere are to be elders in every church, in every city,and limited to the "flock which is among you." Thisprescribes organization in the local church and forbids any extension of this organization beyond thelocal church.
Paul wrote a letter and said: "Paul and Timotheus,the servants of Jesus Christ, to all the saints inChrist Jesus which are at Philippi, with the Bishopsand deacons" (Phil. 1:1). It may be said, "This does not say the church, but saints." If "saints" do notcompose the "called out," who are they? "Unto thechurch of God which is at Corinth, to them that aresanctified in Christ Jesus, called to be saints, withall that in every place call upon the name of JesusChrist our Lord, both theirs and ours" (I Cor. 1:2).At Corinth the saints were the church of God. So were they at Philippi. But in Philippi we have"saints," "bishops," and "deacons." This, by the verynature of the language, makes it an organization by our .English definition.
This local organization is a 'called out" even whennot assembled. Paul was on his way to Jerusalem inActs 20, "And from Miletus he sent to Ephesus, andcalled the elders of the church. And when they werecome to him, he said unto them .. ." (Acts 20:17). The church was located in Ephesus, a locality. Theelders were from Ephesus, and were overseers ofthat "called out" people of God. These "elders"not the church — came to Miletus to meet and talk with Paul. Paul talked to the elders, not the church on this occasion. There was a "flock" (church"called out") in Ephesus and there were "elders"who were made "overseers" of this local church, andthe "elders" of this locality were called to Miletusfrom Ephesus by Paul. If this does not show that the church had an organization in the local senseother than the actual assembly, I do not understandwhat the words could possibly mean.
FUNCTION SHOWS ORGANIZATION
The "called out" of the Lord has a work to do. Some of this is to be done by the church as thelocal organization. I am not talking about an individual obligation; I am speaking of the local church.One of the duties of a local church is to support thepreaching of the gospel. This one is enough to provethe point. Paul said: "Even so hath the Lord ordained that they which preach the gospel should liveof the gospel" (I Cor. 9:14). While preaching atCorinth Paul said: "I robbed other churches, takingwages of them, to do you service" (II Cor. 11:8). Hetook "wages" from other "churches" to do "service" at Corinth. These churches (not individuals) didwhat Paul said the Lord ordained to be done in I Corinthians 9:14.
Again, "Now ye Philippians know also, that in thebeginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving but ye only. For even inThessalonica ye sent once and again unto my necessity" (Phil. 4:15, 16). This was a local organization — "saints with bishops and deacons" — sending support to Paul in Thessalonica, and they did it onceand again. In the first case several "churches" sent"wages" to Paul as he preached in Corinth, "to doyou service" — this is the "church" of God which is at Corinth (I Cor. 1:2) — and in the second only one "church" sent to his needs in Thessalonica. This is a work of local organizations called "churches." Eachof these churches had "elders" if Acts 14:23; Titus
1:5 and Philippians 1:1 were followed.
The Lord's church is spiritual in its nature, organization and work. God through Christ broughtinto being this divine institution and assigned thework for the body to do. Only in the local sense doesthis "called out" (ekklesia) function as it does thework of the Lord. The church has different members,but they are compacted together into one body andeach member does its work to accomplish the workof the whole.
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— Harold V. Trimble, San Antonio, Texas.
In a prior issue I have quoted from the book "TheHerald of Truth Story," published by the HighlandChurch in Abilene, Texas. This is a complete work of great detail that tells about the work of the program. This book was left in the meeting house atSeminole after my debate with G. K. Wallace lastsummer. In section seventeen of the book there is a report by G. T. Hudgins who is the office manager and accountant for the Herald of Truth. He states that his work is "from my vantage point of officemanager and accountant." There can be little doubtthat what he says is spoken with complete knowledgeand authority.
I marvel that if the Herald of Truth is just a radioprogram as it is claimed that it could have an officemanager and accountant. It seems to me that hewould have to be the office manager for the Highlandcongregation but that would not help the scriptural situation for both are without authority in the wordof God. Regardless of this, however, he gives somefigures that are very interesting to me and I believethe readers.
"By actual count we have the addresses of
10,312 churches of Christ. Out of this number
about one-fifth, or 2,200 churches have given
one or more times to the support of this pro
gram. Approximately 1,500 churches are listed
as regular supporters in this calendar year of
1964."
The first thing of interest to me in this report isthe number of churches known to the Highland congregation. Over 10,000 are listed by name and address. This means that every time the Herald ofTruth sends out a first class letter, if they were tosend it to every congregation, they would spend over$500.00. This would pay for a gospel meeting in some needy spot on earth. If they were to write each congregation each month this would take $6,000 ayear. Add the cost of mailing out the magazinethat they publish and all of the other types of material that they publish and it runs into the tens ofthousands. The ability of Highland to handle moneywisely is illustrated in a report by Holland Boring inSection 3 of the book. He states that the cost of the administration of the church in 1964 was $48,554.00. Yes, I have the figures right, the cost of running thechurch was almost fifty thousand dollars. This wasthe cost of ADMINISTRATION. Evidently thisdoes not include the preaching for that is listed separately at $73,388.00. Brethren, it is costing almost a thousand dollars a week just to run Highland.Some will say, what business if this of yours, theyare not spending your money? If they are not it isnot their fault. It seems that every time I go to the mail box they are doing their best to persuade me to send them some.
ONE-FIFTH HAVE GIVEN
Brother Hudgins points out that 2,200 churcheshave given at least one time and comments that thisis about one-fifth of the total number. He also states that 1,500 churches are listed as regular contributors.Stop and think for a minute. Here is a congregation that pays administrative salaries of almost $50,000to see to their work asking every church in the worldto send money to them so they can administer theirsalso. Brethren, it all reminds me of the old story about the lady that approached the old brother andasked for a contribution to the Missionary Society.Upon giving her a dime she thanked him and startedaway. He called her back and gave her a dollar andwhen asked why said, "That dollar is to get thatdime where I want it to go." Regardless of the scriptural side of the matter is there a business man on earth that can not see the waste of Such a system.If it costs about $50,000 a year just to run the Highland church, it is little wonder that we are not able to find out what it takes to "oil the machinery" forthe Herald of Truth. I marvel.
BOOKS BY W. CURTIS PORTER
Quibbles That Backfired— Contains three sermons at Florida College several years ago. These are outstanding denominational arguments that Porter turned on his opponent. He had a large number of debates with all sorts of falseteachers.
Price — $1.00
Sermon Outlines, Volumes I & II — Sermon outlines W. Curtis Porter used through the years of his preaching.
Price — $2.00 Set of 2 vols. — $3.75
Order from: PHILLIPS PUBLICATIONS
P. O. Box 17244 Tampa, Florida 33612
CONGREGATIONAL COOPERATION
of the
CHURCHES OF CHRIST by H. E. WINKLER A well arranged and documented book of 158 pages dealing with church sponsorships, centralized power and control, orphan homes and Herald of Truth. Diagrams and charts help emphasize the truth. $1.00 per copy order from
PHILLIPS PUBLICATIONS
P. O. Box 17244Tampa, Florida 33612
"THE BIG CAMPAIGN MEETING"
In the November 26th issue of the Christian Chronicle brother Jimmie Allen lists five advantagesto holding a big campaign meeting. I feel the fivereasons given are all debatable and rest on his opinion rather than scripture. In the entire article hegave only one scripture, which I plan to take up later.
I would like to notice the so-called advantages ofthe big "centralized" meetings which are being conducted, with some comment to follow. It might be inorder for me to say, that I do not oppose these meetings because they are BIG. Neither do I oppose them because of the COOPERATION. I oppose them forbut one reason and that is they are without BIBLEAUTHORITY. Now, here are the advantages hegives:
- He said, "More people are converted in a largecampaign than in smaller, local meetings." I doubt that he could prove this assertion. He merely giveshis opinion. If all the local churches would work ashard, and spend as much money, I feel that morecould be accomplished in the local church. But moreimportant than this, is the fact that he gave no scripture for the big campaign.
- He said, "Large numbers of people turn out foran evangelistic campaign, and people can be reachedwho will not attend a local revival." Again, I don'tbelieve he could prove this assertion. If all the moneyand time used in the "big campaign" meetings wouldbe utilized by each local church I feel that more couldbe accomplished. Furthermore, here again, he givesno scripture for the big campaign.
- He said, "The church is advertised and a campaign, properly conducted can do much to forward the work of the church where it is unknown. The Roman Catholic church receives more good publicitythan any other religious group because it is betterknown." He went on to say, "As the church of theLord becomes better known, we will receive more and more favorable publicity in the news media."Now, may I say that I have no desire to make thechurch of the Lord like the Catholic church. Theycan have all of that so-called "good publicity" they want. Brethren, has the time come when we have to mimic the Catholics in order to get good coveragethrough the news media? Is the Church of our Lordto spread the gospel and grow by the news media?Paul didn't get very good "news media" coveragewhen that bunch of Jews stoned him and draggedhim out of town for dead! Neither was he gettinggood NEWS MEDIA coverage when the city was sostirred he had to be let down the wall in a basket.
Brother Allen should know that the Catholic church is rotten with politics and every other conceivablething, which helps them get that so-called good publicity. Here again, he mentions the great publicitybut gives no scripture for the big campaign.
- He said, "A cooperative campaign builds a betterspirit of unity among our brethren." Again, I saythis is a debatable issue. I feel that the Lord's way is the best. He desires each congregation to tend toits own business and do its own work. In this we have COOPERATION but not CENTRALIZATION. Againhe gives his opinion but no scripture.
- He says, "Such a campaign provides an opportunity to demonstrate scriptural cooperation to thecommunity. Congregational cooperation is scripturaland, thus, is no new thing." He went on to say, "InActs 2:22-23 the church at Jerusalem sent Barnabas to Antioch. His mission was evangelistic and onecongregation assisted another. If this could be donein the first century, why not today?"
This must be an error in printing because Acts 2says nothing about Barnabas going to Antioch. Ibelieve the scripture should be Acts 11:22-23. Since this is the only scripture given, we must give it someattention. If it teaches what brother Allen says itdoes, then I am for the BIG CAMPAIGN meetings.Even if I felt that they were not expedient, I couldnot oppose them. Now let us notice this scripture and see if it teaches what he claims it does. Acts 11:2223 says, "Then tidings of these things came unto theears of the church which was in Jerusalem: and theysent forth Barnabas, that he should go as far asAntioch. Who when he came, and had seen the grace of God, was glad, and exhorted them all, that withpurpose of heart they would cleave unto the Lord."This scripture doesn't say ONE thing about a campaign meeting or one church collecting one dime fromanother! The text says that the church at Jerusalem sent Barnabas to Antioch. He preached to them whenhe arrived. Now where did one church COLLECT money as a SPONSORING CHURCH for a BIGCAMPAIGN MEETING? My friend, it isn't there.In the big campaign meetings of today, one churchacts as the sponsoring church and collects moneyfrom others to pay the large bills. Brother Allen gavethis scripture and like "presto" he wants us to believe that he has defended the big campaign meeting.Such is not so.
In Bible times churches cooperated and helpedother churches by paying a preacher to preach forthem (see II Cor. 11:8). They paid the PREACHERbut NEVER paid the CHURCH so it could pay thepreacher! In the field of benevolence they alwayspaid the CHURCH which was in NEED (see Acts 11:28-30 and I Cor. 16:1-2). They always PAID thechurch but never paid the Preacher so he could paythe CHURCH! Brethren, this wasn't placed in theBible to fill up space. This scripture teaches exactlywhat I believe. That one church may send a preacherto another congregation to preach. This is the DIRECT method. Brother Allen says this is congregational cooperation. Yes indeed! but it isn't the kindused in the BIG CAMPAIGN meetings. So this passage teaches exactly what we have taught for years.That a church may send direct to a preacher and he may preach anywhere they desire to send him. Thiseliminates the sponsoring church, societies and big campaign meetings. Gentle reader, please come backto the Bible in ALL things.
QUESTION — Please explain Rom. 2:14 and Eph.
2:12. It seems that the former passage gives hopeto the Gentiles during the Mosaic dispensation whilethe latter reference seems to contradict it. — B.P.
ANSWER — Note the two passages under con
sideration :
"For when the Gentiles, which have not the law,
do by nature the things contained in the law,
these, having not the law, are a law unto them
selves:" (Rom. 2:14).
"That at that time ye were without Christ,
being aliens from the common wealth of Israel,
and strangers from the covenants of promise,
having no hope, and without God in the world:"
(Eph. 2:12).
In the former passage Paul teaches that the Gentiles were not under the law of Moses. It was givenonly to the nation of Israel (Deut. 5:1-5). Eventhough the Gentiles were not given a written law,they, nevertheless, were under law. There was astandard by which they were judged. They were "alaw unto themselves." That law or standard involved the clarity of their own conscience and the knowledge to which they did have access. They were inconstant contact with the Jews from whom theylearned much. Furthermore, God had prophets, notof Israel, working among the Gentiles, e.g., Balaam.To this list might be added Job, Jethro, and evenMelchizedek. That there was hope for the Gentilesand that God was interested in them during thistime is evident from the design of the plaguesbrought on Egypt (Ex. 9:13-16) ; Jonah's work inNineveh (Jonah 3:5-10) ; Naaman's cure of leprosy(II Kings 5:15), and the experiences and results ofthe faithful in Babylon during the Captivity. Paulsaid "When they knew God, they glorified him not asGod,... Wherefore, God also gave them up .. ."(Rom. 1:21-24). He also said that it was "because of the blindness of their heart" and their own "ignorance" that they were alienated from the life ofGod (Eph. 4:18).
Eph. 2:12 does not mean that the Gentiles werewithout hope in the sense that they could not besaved because of being rejected arbitrarily by God.They had no hope through the covenant made withIsrael — they were not under it. They had no hope of themselves — they came short of what knowledgethey did have. Their only hope was in Christ. Herein,their imperfections are covered by the grace of God through faith on their part and salvation is receivedas a gift from the Almighty (Eph. 2:8,9).
If the Jew had kept the law of Moses perfectlyhe would not have needed a better covenant (Heb.8:7,8). If the Gentiles had measured up to perfectionaccording to the knowledge they had, they, too, wouldnot have needed Christ. But — all sinned! All came short of the glory of God (Rom. 3:23). Therefore,both find reconciliation in Christ and in Him only(Eph. 2:12-16).
"Biblical" Words of Luke and Acts: No. 3 ANAZAO
The verb Anazao, "I live again, revive," whichdoes not occur in the LXX, occurs in the New Testament only in Luke 15:24 and in Rom. 7:9.
Thayer remarks, "a word found only in the NTand eccl writ..." (Lexicon, p. 37). He lists it in his"Biblical" list (p. 693), but follows it with "inscrip."He does not cite the inscriptions."
Cremer says, _ "only in the N. T. and patristicGreek; the anabiosi of profane Greek does not correspond with the soteriologic import of the biblicalzoe" (Lexicon, p. 722).
We have today a selection from Nicander, a poetof the second B. C, which contains the verb anazoo,which is a poetical form of anazao. The selectionreads, "Till that the warm rains fall, and moistenedtherewith they revive (anazoous') them."
The very Biblical word anazao occurs in Sotion, anarrator of marvels, who belongs, probably, to thefirst century A. D. He says, "they say in the neighborhood of Cilicia there is a body of water, in whichstrangled birds and irrational creatures, if plungedtherein, come to life (anazen)."
In a selection of the second century A. D., the text of which was not available to the writer, the verbanazao is used in a context in which there is described the return to life of one supposed to be dead.
In a certain Cretan inscription of unknown datethe word occurs in connection with the story of awoman, Archonika, who fulfills a vow to Artemiswhich she had made after having "come to life again(anazosa)."
DIATAGE
The noun diatage, "disposition, ordinance," occurs
only once in the LXX (II Esdras 4:11), and only
twice in the NT, Acts 7:53 and Rom. 13:2.
The word does not occur in Cremer, but Thayer
remarks, "a purely biblical and ecclesiastical word
(for which the Greeks use diataxis)" (Lexicon, p.
142).
We now have a striking example of the noun inRuphus of Ephesus, a physician who lived aboutAD 100. The selection is as follows: "I is only necessary by a subsequent ordered way of living (diatage)
". . . THEY REHEARSED ALL THAT COD HAD DONE WITH THEM . . ."— Acts 14:27
to bring back the body into proper order."
Examples from the papyri appear to indicate thatthe phrase ek diatages was a sort of formula meaning"by order."
Careful investigation reveals that the noun diatage can be traced through the countries borderingon the Mediterranean: from Pergamum, Sardis,Ephesus, etc., and even in the country towns ofEgypt. To the writer this is nothing short of a remarkable demonstration of the international character of the Hellenistic Greek vocabulary.
SPEARS-HALE DEBATE J. T. Smith,Oklahoma City, Okla. On March 28-April 1, 1966 Dudley R. Spears and Lewis G. Hale of Oklahoma City, Oklahoma will discuss the followingpropositions in the 10th and Francis meeting house:
March 28, 29: "The Scriptures teach that there isan exclusive and binding pattern of cooperationamong churches for evangelism which is violated by the Herald of Truth type cooperation."
Dudley R. Spears will affirm.
Lewis G. Hale will deny.
March 31, April 1: "It is in harmony with theScriptures for churches of Christ to build, maintainand regularly contribute money to such benevolentorganizations as Tipton Home, Boles Home, andother orphan homes and homes for the aged that are among us."
Lewis G. Hale will affirm.
Dudley R. Spears will deny.
TO NIGERIA IN 1966 Who? Brother and sister Leslie Diestelkamp of Aurora, Ill.When? The summer of 1966. Qualifications? Established the work in Western Nigeria in December of 1959 and labored there verysuccessfully until July, 1961.
Recommendations? The Diestelkamps are highlyrecommended by all faithful brethren who havelabored in Western Nigeria; though the Diestelkamps are sufficiently well known for their workssake, that little introduction or recommendation is necessary.
Needs? $6,000 travel expenses. $575 monthly support for two years. The work in Western Nigeria needs the experience and devotion of the Diestelkamps. In turn, the Diestelkamps need your help.
Contact: Leslie Diestelkamp, 1833 Ivy Lane, Aurora, Ill.
For information: Write to George Pennock, 720 Shelborn Drive, Owensboro, Ky.
J. M. Gunn, Tallahassee, Fla.— The Westside church in Tallahassee, Fla., is in process of sellingbonds for the construction of a meeting house in thiscity. Brother Lanning Courtney is to come and preach for us as soon as he can raise support. We arelooking forward to having him with us.
Norman W. Fisk, Merced, Calif. — I have moved to Merced, California to preach for the congregationthat meets at Merced Colony Grange Hall, 2711Childs Avenue. This is my first full time work.
W. F. Dudley, P. O. Box 105, Snellville, Ga. — The church in Lawrenceville, Georgia is interested insecuring the services of a gospel preacher. Thechurch will be able to furnish the preacher a housein which to live if he can bring the necessary supportwith him or can support himself in secular work. For a man who is qualified to teach school, there is anexcellent opportunity with openings each new schoolyear in about every field. The church, though smallin number with only twelve members, feels that withassistance from a regular preacher, growth can beachieved. Within the past few months the meetinghouse has been completely remodeled which includesa new roof, additional classrooms and installation ofa baptistery. Brother Steve Hudgins of Ocala, Floridapreached in our August meeting and brother JerryEubanks of Atlanta assisted us in a November meeting. Good crowds attended both meetings and we hadgood support from brethren in the Atlanta area.
Cecil B. Douthitt, Fort Smith, Ark. — On Fridaynight, January 14, 1966, we are expecting a largecrowd here at the church of Christ, 2323 South 46thStreet, Fort Smith, Arkansas, to hear J. Ronnie Popepresent his discourse on, "Evolution or Creation — Which?" The material for this lecture was preparedby brother Pope to refute the teaching of one of hisprofessors in Northeastern State College where heis a student and where the discourse was first presented to the students there. Also, he has delivered itin several churches in Oklahoma and Texas.
Edgar C. Walker, Shepherdsville, Ky.— I began my work here with this good congregation August15, 1965, following brother Amos Davenport who worked here for five years.
Horace Neely, Elizabeth City, N. C. — Recentlywe moved from Seattle, Washington to ElizabethCity, N. C. There is not a faithful church here or in the Norfolk, Va., area. My wife and I together withanother family living in Virginia Beach, Va., arestarting a congregation in their home and hope tohave a place to meet soon. Anyone living in this areainterested in worshipping God after the New Testament pattern, please contact us at Virginia Beach,phone 497-8218, or Elizabeth City, N. C, phone335-2146.
Donald R. Givens, 1309 Chase, Novato, Calif.—If you have friends, a son, or relative stationed atHamilton Air Force Base, please send us their names and addresses and we shall be glad to get in contactwith them. We are the closest church to Hamilton A.F.B. and we invite you to worship with us when SOME OF THE ELDERS AND GOSPELin the San Francisco area. The church meets at 807 PREACHERS IN ATTENDANCE FOR THEGrant in Novato. Our next meeting is April 13-20 INTENSIVE BIBLE STUDY WITH THEwith Ted Beever. SOUTHSIDE CONGREGATION IN SPRINGFIELD,
MO., DECEMBER 27-31, 1965
Earl Fly, 527 2nd St., Lawrenceburg, Tenn. 38464
— At the invitation of the Hollywood Drive churchin Jackson, Tennessee, I am considering working withthem, effective about June 1, 1966, provided my personal support can be secured from elsewhere untilthey become self-supporting.
Jackson is a city of about 43,000 population withseveral thousand more in the county and adjoiningBemis. It is located about 20 miles north of the liberal Freed-Hardeman college at Henderson, which hasgreatly influenced west Tennessee churches foryears. There are now six liberal churches in Jackson, one in Bemis and many throughout the region, whilethere are only a few sound, mostly small countrychurches. There is only one full time sound preacher(Medina) within a radius of about 18,000 squaremiles from Jackson.
About two years ago a few faithful brethren, bypersonal efforts and some outside assistance, madea down payment on a meeting house sold by thePresbyterians, which seats about 250 and has adequate class rooms, and is in a good location. Theynow have about 40 or 50 attending, and they are able to make building payments and meet current expenses. At present this is all they can do financially.
Jackson is a very strategic location, and a strong,sound church there will strengthen the entire region.A full time preacher is urgently needed now to help wage an aggressive effort against the liberalismsweeping all of west Tennessee, and to help build astrong congregation. A radio program and a paperto be mailed throughout the region are some of themediums we could use to reach the people.
If the brethren feel the work is worthy of support,and are willing and able to supply it, I will do all Ican to assist them, if the Lord wills that I should doso. If further information is needed, please feel freeto ask me, or write to Loyce L. Pearce, P. O. Box1207, Jackson, Tennessee 38302. Brethren acquaintedwith this situation are Franklin T. Puckett, James R. Cope, Connie W. Adams, Jere Frost, Robert Jackson,Harold Trimble, and others. I feel sure they would beglad to give any requested information they mighthave, and I will send their addresses to anyoneneeding it.
Vernon Love, 111 Calhoun St., Abbeville, N. C.29260 — We are trying to arrange support forbrother Paul Johnson, 2310 Lewis Ave., Zion, Ill.60099, who has agreed to move here in January of1966. There are at present only about six soundcongregations in the entire state of South Carolina.There are three families now meeting together hereand are looking forward to having brother Johnsonhere.
James L. Denison, 4120 Roseway, Houston, Texas 77025 — Having been reared in Florida, I would liketo relocate with a good, sound, conservative congregation in Florida, South Georgia, or South Alabama.You may write me, or call: 713 - MO 4 9807.
From left to right: Jimmy T. Tuten, Jr., St. Louis Mo.; Charles Timms, Kennett, Mo.; Van Wiley, anelder of Southside church; Luther W. Martin, Rolla,Mo.; David Lawrence, Truman, Ark.; Harry Pickup,Jr., evangelist with Southside congregation; Robert
F. Turner, Burnet, Texas; Mason Harris, Steele, Mo.; Jack Holt, Richardson, Texas; Eugene Britnell, Little Rock, Ark.; Olen Britnell, Temple Terrace, Fla.;and Harold Fite, Fort Worth, Texas. Ferrell Jenkins,Indianapolis, Ind., took the above photo. Severalother elders and preachers were in attendance whowere not present when the picture was taken.
W. CURTIS PORTER LOAN FUND
Dear Brethren:
As I hope you know by now brother Connie W.Adams and I are working toward setting up a memorial loan fund in the name of W. CURTIS PORTER at Florida College.
Sister W. Curtis Porter has given all of the copiesremaining of the Porter-Myers Debate toward thisfund. The full price of this book will go to the W.Curtis Porter Loan Fund at Florida College. At thesame time she would like to get her money out of the other books of brother Porter's. I have all the books remaining in brother Porter's stock room.
The prices are:
Porter-Myers Debate — $3.00
Porter-Bogard Debate — $3.75
Dissolving A Few Baptist Aspirins — 50c Anyone ordering as many as six (6) of these twodebates will be sent free a copy of the Porter-Myer Debate.
Send all orders to: Thomas G. O'Neal 318 Kings
Highway Murfreesboro, Tenn.
371&0
Brother Adams and I want to express our appre
ciation to you in advance for your cooperation with
us in this matter and also for your help toward ad
vertising the W. Curtis Porter Loan Fund in the
past.
Eugene Crawley, Box 327, Russellville, Ala. — Our work with the Washington Avenue church herecontinues to be pleasant and encouraging. There were 19 baptisms, 5 restorations, and a number of identifications in 1965. The past few months have beenvery encouraging with a number of records being set.This year shows even more promise of growth withthe fine program of work outlined by the elders. My tract, "Lest We Drift Away" has enjoyed a goodreception in many places, and is now in its secondprinting. They may be obtained from me at 200 percopy, 150 in lots of 5 or more, and $12.50 per hundred.
SMITH-ASHENFELTER DEBATE
J. T. Smith, Christian, of Oklahoma City, Oklahoma and Lloyd Ashenfelter, Baptist, of Lookeba,Oklahoma, will discuss the questions of baptism forthe remission of sins and apostasy, March 7, 8,10,11,1966 in Lookeba, Oklahoma. All in this area areinvited to attend this debate.
BROCK-McWHORTER DEBATE
James L. Yopp
SECOND NIGHT (Same Proposition as First)
The first speech was opened with Brock pleadingfor McWhorter to state his position. In rebuttal,McWhorter pleaded with Brock to deal with whatLakeview teaches instead of all these other churches and men. Brock asked him to define the "resources" of the church (McWhorter had referred to such)and asked if they included kitchens, ball teams, fellowship halls, etc., as were evident among churches(many in Chattanooga).
Propositions for further discussions were presented by Brock since much had been said about thelengthy wording of the present ones (the only onesMcWhorter would agree to debate). Even places werenamed where it could be held. McWhorter avoided signing such by suggesting Brock was not satisfiedwith the present debate. Emphasis was placed uponthe fact that money was sent directly to the preacheron the field rather than through some church. Allcontributions from one church to another was used only for the relief of needy saints, as stated in theproposition, was Brock's conclusion. McWhorter laterdenied Phil. 4:15 taught a direct support.
In denying the proposition, McWhorter claimedhe answered all of Brock's charts and that his opponenjt had perverted Acts 11, II Cor. 8 and Romans 15. He further stated that Jerusalem was in better shapefinancially than Macedonia. The verse he used toprove this was later shown to have reference to therelationship of Macedonia to Corinth, rather thanJerusalem. It was further shown by Brock that "allmen" could include only saints in the light of thecontext of II Cor. 9 and backed it up by an argument on Acts 2.
SUMMARY OF VATICAN (II)COUNCIL DOCUMENTS
The Second Vatican Council first convened on October 11, 1962, and after four sessions in theautumn of '62-'63-'64 and '65, conducted its final session December 8, 1965.
These four sessions produced a total of sixteenofficial documents, dealing with numerous subjectsboth within and outside the Roman Catholic Church. Actually, as far as American non-Catholics are concerned, there will be very little noticeable changes inthe Roman Catholic religion. Possibly, the changemost likely to be noticed will be in those dioceseswhere the bishop or arch-bishop may decide to institute the use of the English language rather thanLatin in the performance of their "sacred rites."
There will be no rush on the part of Catholicparishioners to assemble with their non-Catholic neighbors and friends in any religious service ...except the special service, wherein persons of diversereligious beliefs meet for the specific purpose of"praying for unity."
SOME THINGS THE COUNCIL DID NOT ACT UPON
(1) There was no official denunciation of COM MUNISM. The world was led to believe fifteen yearsago, that the Roman Catholic Church was the bulwark and leader in opposing Communism. Now, withItaly, Cuba, and possibly other nations coming underthe domination of Communist influences, it apparently has become the better part of valor to be silent in reference to Communism. (2) No action on BIRTH CONTROL. Althoughthe daily press had a field day in speculating onmany, many subjects that were rumored to be "boundand loosed" . .. nothing was done officially by theCouncil relative to this important subject. (3) No relaxation as to FISH ON FRIDAY. This,too, was bandied about in various circles as beingabout to be dropped from Catholic practice, but noofficial action was taken. (4) No change in the present LAW OF CELIBACY FOR THE PRIESTHOOD. In the case of "deacons" who are "mature men" and already married,they may with permission continue to live as married deacons. However, young men entering the "diaconate" may remain celibate. (5) No changes in CANON LAW. There are stilltwo-thousand-four-hundred-and-fourteen CANON LAWS that Roman Catholics must contend with if they are to be classed as "devout" Catholics. Of course, not all 2,414'apply to every Catholic member.Some apply exclusively to nuns, monks, priests, etc. (6) No alteration in the GRANTING OF INDUL GENCES. (7) No change in the VATICAN DIPLOMATICSERVICE.THE SIXTEEN COUNCIL DOCUMENTS
(1) CONSTITUTION OF THE SACRED LIT URGY — Promulgated Dec. 4,1963. Passed by a voteof 2,147 in favor with 4 against. It consists of 130 articles or paragraphs. About 80 of these articlestook effect on Feb. 16, 1964, but certain of them require legislative action by territorial groupings ofbishops before they can become effective. Still otherswill require several years of work before they can be acted upon.
Some of the reasons given for permitting individualbishops the right of determining in what languagethe various services may be performed in their respective dioceses, are:
(Art. Eleven) — "Pastors ... must... realize ... it is their duty also to ensure (sic) (LWM.) that thefaithful take part fully aware of what they aredoing..."
(Art. Eighteen) — "Priests, both secular and religious, who are already working in the Lord's vineyard are to be helped by every suitable means tounderstand even more fully what it is that they aredoing when they perform sacred rites . . ."
(2) DECREE ON MASS COMMUNICATION —Promulgated Dec. 4, 1963. This decree simply urgesgreater use of the mass media in reaching the people.It contains 24 articles or paragraphs. (3) CONSTITUTION ON THE CHURCH (DeEcclesia) — Promulgated Nov. 21, 1964. Althoughthis is said to be a document that will "direct the renewal of the (Catholic) Church for ages to come"... it does not give any new definitions of faith, or contain any anathemas.Actually, this document skates on thin ice in attempting to delineate just who or which is TOPAUTHORITY in the Catholic Church. Unless it is a matter of sick semantics, it contradicts itself. Note,please:
"An Ecumenical or General Council is the highestauthority in the Catholic Church and its teaching is,therefore, of Supreme Value for the Christian ... atthe same time we must not regard the conciliar teaching as 'infallible'" (pp 15, underscoring mine, LWM).Thus, it is the highest authority, and its teaching is supreme, but it isn't 'infallible.' Other Councils inthe dim, dark, past, have asserted that the CouncilIS infallible. But this most recent Council has to live with the "Pope is infallible" dogma of the 1870 Vatican Council. So, with an allegedly INFALLIBLEPope, and an UNinfallible Council, this document ishard pressed to keep everybody happy.
"It is, therefore meaningful to insist that theConstitution (this document) is an authentic expression of the highest teaching authority in the Church (Catholic), but does not intend to involve theChurch's infallibility" (pp 17). Here again, terms theCouncil as the "HIGHEST TEACHING AUTHORITY IN THE CHURCH" ... yet, even though "highest," it is LOWER THAN THE POPE, in that it does not issue "INFALLIBLE" UTTERANCES apartfrom the Pope.
"But the college or body of bishops has no authority unless it is understood together with the RomanPontiff, the successor of Peter as its head..." (pp106). So, it finally comes out, many pages later ... the Council has NO AUTHORITY apart from the Pope. Catholicism could have saved money by justletting the Pope set with himself in several sessions,and then when he got through voting with himself,the documents could have been "INFALLIBLE" . .. as they are, they cannot be said to be "infallible"except and unless the Pope gives his consent to them. .. which he has doubtless done.
(4) DECREE ON ECUMENISM — PromulgatedNovember 21, 1964. Passed by a vote of 2,137 infavor with eleven against. "... It is through Christ's Catholic Church alone, which is the all embracingmeans of salvation, that the fullness of the meansof salvation can be obtained ... etc...." (pp 51-52).
On page 52, "dialogue" between "competent experts" from different churches and communities isurged. Of course, we do not know what Catholicismdefines as constituting a "competent expert" fromother religious groups. But if they will agree to what their Council has recommended, I'm sure there areplenty of non-Catholics ready to participate in acourteous dialogue, discussion, or whatever you wishto call it.
(5) DECREE ON RELATIONS WITH THE EASTERN CHURCHES — Promulgated Nov. 21,1964. This document supposedly offers a peace proposal to the "Eastern Churches" but it is offered exclusively on the "Pope's terms." (6) DECREE ON PRIESTLY TRAINING — Promulgated October 28, 1965. It simply calls forgreater preparation of the student who enters thepriesthood. We would like to suggest that the Catholics teach their priests a greater knowledge of and appreciation for Holy Scripture. (7) DECLARATION ON THE CHURCH'S ATTITUDE TOWARD NON-CHRISTIAN RELIGIONS — Promulgated October 28, 1965. This document mentions by name the Hindu, Buddhist, Moslem, andJewish religions. They have apparently tried to say something good about each of these groups. On page6, they express a policy that will certainly be an"about face" in their past relations with both "Christian" and "non-Christian" religions: "The Church (Catholic. L.W.M.) reproves, as foreign to the mind of Christ, and discrimination against men or harass-men of them because of their race, color, condition oflife or religion." Now, let's see if the Catholic Churchwill apply this in Spain and other countries in which they are in the majority. Will Spain begin to allownon-Catholics to publicly advertise their places ofworship and times of services? Will non-Catholics be permitted in Spain to circulate religious materialsor their own authorship and printing? Time will tell! (8) DECREE ON THE PASTORAL OFFICE OF BISHOPS — Promulgated on Oct. 28, 1965. This document also treads on thin ice in trying to describethe exact degree of authority enjoyed by the bishopsof the Church (Catholic). Although the bishops are said to be successors of the apostles . .. yet thesemodern-day bishops have no supreme or plenarypower over the church without the Pope. "But thispower cannot be exercised except with the agreementof the Roman pontiff" (pp. 3). If I may use a somewhat crude illustration ... it's like a whole flock of hens with only one rooster ... there's not going to beanything produced by this arrangement without theconsent of the ROOSTER! Thus, the bishops are rendered sterile and helpless if the Pope fails to agree with their decisions. (9) DECLARATION ON CHRISTIAN EDUCATION — Promulgated October 28, 1965. One sectionof this document insists that the Government "must see to it... that public subsidies are paid out in such a way that parents are free to choose according to their conscience the schools they want for theirchildren" (pp. 7). (10) DECREE ON THE ADAPTATION AND RENEWAL OF RELIGIOUS LIFE — PromulgatedOctober 28, 1965. This decree deals with the life andactivities of those in religious orders . . . monks, nuns, abbots, sisters, etc. (11) CONSTITUTION ON DIVINE REVELATION — Promulgated Nov. 18, 1965. Nochange is made in existing teaching. Catholicismstill wrongly asserts that TRADITION carries equal weight with the SCRIPTURES in revealing God's will to mankind. It goes ahead to againassert that the task of "authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teachingoffice of the Church (Catholic) ." However, I have yet to locate two priests who can agree in tellingexactly how many verses or passages from theHoly Scriptures HAVE BEEN INFALLIBILY INTERPRETED BY THIS LIVING TEACHING AUTHORITY!! The highest number that anypriest has ever claimed to have been interpreted by the Catholic Church has been 12 pas sages. Now isn't that something?? That shows what paltry value they actually place upon the content of the Bible.If they really thought that the BIBLE contained a worthwhile message for them, they would have "INTERPRETED OFFICIALLY" more of it. (12) DECREE ON THE APOSTOLATE OF THE LAITY — Promulgated Nov. 18, 1965. This merelystresses the duty of the "laity" in the Catholic church. (13) DECREE ON MISSIONS— Promulgated December 7, 1965. This document tells of what is supposed to be the missionary character of the RomanCatholic church.(14)DECREE ON RELIGIOUS LIBERTY— Promulgated December 7, 1965. This decree upholdsreligious freedom as a basic human right. . . withwhich, neither CHURCH, state or other individualsmay interfere. Cardinal Ritter of St. Louis, Mo., wasone of the outspoken advocates in securing its passage. So, maybe the "Bible belt" across southernMissouri has influenced Cardinal Ritter, and perhapshe, in turn, influenced the Council. Anyway, it is anabout face on this subject, from the Inquisition offormer years where Roman Catholicism was in power.
(15) DECREE ON THE PRIESTLY LIFE ANDMINISTRY — Promulgated Dec. 7, 1965. Early debates in the Council relative to this propositionpointed up the absence of consideration given by theCouncil to priests, while a great amount of emphasishad been devoted to the bishops and "laity." (16) CONSTITUTION OF THE CHURCH IN THE MODERN WORLD — Promulgated Dec. 7, 1965. This document is primarily addressed to unbelievers.Through it, the Catholic Church seeks to establish adialogue with the world.Part TWO of this document has received more publicity... for it deals with today's problems: marriage and the family, economic and social life, rich
and poor nations, modern warfare, peace, and world
hunger.
The largest dissenting vote was cast against thisdocument: 1,710 for, and 251 against. At one time itwas reported that 483 bishops were actually opposedto this document. A well publicized move to includean explicit condemnation of Marxist Communism inthis document was rejected . . . because it would haverequired "substantial changes" in a text alreadyapproved . .. and, because it involved political andeconomic implications not proper to a Council document. (This is a SWITCH .., when the Roman Catholic church refrains from getting into politics.)
In recent months a new journal has made its appearance among the other journals published bybrethren. Any effort to teach the truth should bewelcomed by all. This new journal is edited by a long,close, and personal friend of mine, brother Charles
A. Holt. The new journal is entitled Sentinel Of Truth. This quarterly is very attractive in make upand I wish I could say the same thing for everyarticle which has appeared thus far.
A friend of mine, brother Brooks C. Webb, saidin the second copy of this quarterly, ". .. we readilyunderstand that a public proclamation and pronouncement of a doctrine is a public invitation toreview." While I have no reason to review anythingsaid by brother Webb, there are some articles elsewhere that I believe need attention. Thus, in thesearticles, I am simply answering the invitation.
EDITORIAL POOR TASTE
The editor of the new quarterly has some viewswhich he sets forth in different articles. These views concern the organization of the local church andother matters. In opposition to the eldership as currently practiced by faithful churches, the editor callselders the "hierarchy" which are "decision makers"for members or Christians who are called "poor dumbsheep." The elders are called those "protect (ing)poor dumb sheep." Godly men who serve as elders inthe Lord's church are charged as being unwilling toallow the poor dumb "sheep to hear or read 'theother side'" of any matter. (Just today I received abulletin from an Ohio church in which one of the editors admitted the members of that church were receiving material from the liberal minded brethrenand the elders were not seeking to prohibit themfrom reading this material. Of course, the elders andpreachers answer this error, but here is one example,of many that could be given, of brethren being allowed to hear both sides of certain matters.)
It would be interesting to learn the view of ourbeloved brother if he considers elders who pray overthe matter of watching for the souls of those sheepcommitted to their oversight as being "decision makers" for the "poor dumb sheep. Are elders socharged, when they after a busy day of work, spend time in the evenings going out after those sheep whohave strayed away from the fold in an effort torestore them? If elders stay up until the late hoursof the night seeking information from God's Wordand praying for wisdom to direct the flock of sheepunder their charge, are they "decision makers" for"poor dumb sheep?"
Those brethren that are not convinced that the editor and others are correct in some matters, aspresented in this quarterly, are called " 'creed-bound' professionals." Further, they are charged with "vicious opposition." One who has written the editorhas been said to have written in a "good spirit" andthis is said of one who has not been closely associatedwith the editor in recent years. Yet, those who have been close to the editor, as close probably as gospelpreachers could be to each other, are called " 'creedbound' professionals" and "flunkeys."
APOLOGIZE TO FALSE TEACHER
In the first issue of the quarterly, it is said, "Perhaps in the next one there will be a lengthy treatment of 'The New Ketcherside Unity Movement...' "However, in the second issue the article does notappear plus the fact the editor apologizes to Ketcherside, a false teacher, for even mentioning his name.It will now be interesting to see if this article is ever published exposing this false teacher.
Ketcherside may have influenced our brother'sthinking more than he may now realize for he says,in the second issue, "I am quite frank to say herethat if I had to take a choice between (1) the idea that churches might send contributions or orphanages and in some measure cooperate with other congregations in supporting gospel preaching, and (2)the attitude — manifesting itself in various ways —on the part of far too many of those with whom Istand 'aligned,' I would not hesitate at all to cast mylot with the former!" The attitude of those brethren with whom our brother has stood aligned is that ofhaving book, chapter, and verse for all we do. Whatis wrong with this attitude? The Bible teaches us to "Prove all things; hold fast that which is good"(I Thess. 5:21). "Try the spirits" (I John 4:1). Ifour editor is not careful, he may find himself yokedtogether with Ketcherside and that in the not verydistant future.
EDITOR GUILTY OF PLAGIARISM
One of the disappointing things about the newquarterly is that the editor has turned to be a plagiarist. When this was called to my attention, I could notbelieve it and did not want to believe it. But uponchecking the material the evidence is there. Webster defines plagiarize as "To steal or purloin and pass offas one's own (ideas, writings, etc., of another)."(Webster's New Collegiate Dictionary, page 644.)
The article plagiarized by the editor is found onpages 42-44 of the first issue of Sentinel of Truth and is entitled "The Officers of the Church." At least 75% of this article is copied word for word from the book,Questions Answered, pages 462-466, by David Lips-comb and E. G. Sewell. This particular article is fromthe pen of E. G. Sewell. The editor of Sentinel ofTruth emphasizes certain words which were not em
phasized in the Sewell article; he has in at least one
instance corrected a printer's error; and he has
changed certain words like "church" to "body" in
his article. I am disappointed that one in whom a brotherhood
had confidence would resort to plagiarism. He should
repent of such and make correction. Even if what he
was seeking to teach is the truth, it is not the course
of honor to plagiarize someone's material. He could
have printed it under the name of E. G. Sewell. This
would have been honorable.
ROMAN CATHOLICISMAGAINST ITSELF
C. LAMBERT
A Unique, Astounding, Appalling, and Often Entertaining Analysis of Basic Catholic Belief on Questions 'of ItsAuthority — on Papal, Sacramental, Biblical (Really Anti-Biblical), and Sacerdotal (Priestly) Authority and Practices
— Analyzed Almost Entirely through a Study of OfficialCurrent Catholic Literature (Really the Only Way To Handlea Religion Which Gives Itself the Right of EvolutionaryChange in Its Doctrinal Positions) — A Monumental Job of Research — But for All That as Fascinating Reading asYou Are Likely to Come Across — Full of Alternately Naiveand Cynical Self-Contradictions, Breathtaking Absurdities,and Chilling Liberalism and Modernism — A Veritable Encyclopedia of Up-to-date, Authoritative Information Unavailable Elsewhere — A Companion Volume to CATHOLICISM AGAINST ITSELF. Volume I, a Similarly DocumentedGeneral Survey of Catholicism, an Enormously PopularBook, which has gone through eight editions.
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