PROVE YOUR OWN WORK

H. E. Phillips"But let every man prove his own work, and then shall he have rejoicing in himself alone, and

not in another" (Gal. 6:4). Wuest translates this verse as follows in Galatians In The Greek New Testament: "But his own work let each one put to the test and thus approve, and then with respectto himself alone will he have a ground for glorying, and not with respect to the other one (with whom he had compared himself). For each shall bear his own private burden." He comments upon this verse: "Again, when each man's self-examination reveals infirmities of his own, even though they may not be the same as those of his neighbors, he will not claim mor al and spir itual super ior ityto others. Furthermore, each saint should bear his own burden in the sense that he must recognize his personal responsibilities towards God andman. He is responsible for the kind of life he lives." The present trend is more and more to "let George do it" in religious affairs. The average member of the church today is too indifferent to take the time and trouble to investigate the spiritual needs of himself and those of his immediate family for whom he is responsible. The one who takes the time to read this is taking a step further than nine of his brethren in Christ, because only about one in ten Chr istians will take the time and put forth the effort to read something pertainingto the gospel of Chr ist and the chur ch. Why isthis true? Why do professed followers of Christ refuse to read of things pertaining to the kingdom of God and the name of Jesus Christ? There are some reasons much too obvious to deny.

Perhaps the foremost reason why brethren willnot read religious material is that they do not want to THINK. It is just a matter of being too lazy to exert the metal effort to think for themselves. It is a case of letting someone else do the thinking and we will just accept the conclusions. It is a requirement of each one of us to "work out our own salvation" and it is not accomplished byallowing another to do our study for us. How can one

"think on these things" (Phil. 4:8) if he does not

read and study the word of God for himself? How

do you know you have the truth unless you r ead

and weigh all the evidence touching a given subject?

Another reason for not reading to prove our own faith and work is prejudice. We, of all people, have developed a "prejudice" unequalled in manyrespects by most denominationalists today. T his prejudice does not concern the same matters of religious endeavor, but where it exists, it is about as hard to deal with as any we have met. In increasing number professed Christians "refuse" to read or investigate anything that conflicts with their "present views" and "loyal stand." Our criticism of the Communist and Catholic methods is that they refuse, or are refused, the opportunityto "hear both sides" of any issue. Catholics are taught to receive and "read" only authorized material. Now we have members of the church who have been taught to read only the authorized material published by authorized publishing houses. Prejudice, whether self imposed or implanted byanother, is the one factor that causes you to reject evidence, and, consequently, keeps you from knowing what truth really is. If you accept only whatanother has told you is truth, you have no moreassur ance of truth than the Communist who has been told there is no God.

A third reason why people refuse to read insearch for religious truth is just plain indifference. It takes time and effort to read and think, and the lack of interest in the subject matter does notencourage putting forth the effort. It is mucheasier to take the position that it makes no real difference what a person believes, just so long as he is honest and sincere. But is one honest with himself who will not investigate "both sides" of an issue? Is one really sincere who refuses to read an article or a book that does not come from a duly authorized source? How can one know whether he has the truth or not if he refuses evidence?

We must prove our own work. We must search the word of God daily to be sure we are not beingmislead by false teachers who come in the name of the Lord. It is not enough to claim to followalong with "great and good men," neither is it sufficient proof of being right to just say "I havealways believed it." Only the truth will make us free (John 8:32). The truth is the word of God. (John 17:17.)

BARR-HOGLAND DEBATE

Vernon L. Barr & Ward HoglandGreenville, Texas Mar ch 25-29, 1968

Reel 1— "The scriptures teach that the alien sinner must be baptized in water for his sins to be forgiven." Hogland affirms — Barr denies Reel 2— "The scriptures teach that alien sinners are saved at the point of faith before and without water baptism." Barr affirms — Hogland denies Reel 3— "The scriptures teach that it is impossible for a child of God to so sin as to be finally lost in hell." Barr affirms — Hogland denies

Reel 4— "The scriptures teach that it is possible for a child of God to so sin as to be finally lost in hell." Hogland affirms — Barr denies

FOUR REELS - $16.00

MARTIN-WILSON DEBATE

S. O. Martin, Seventh Day AdventistJohn W. Wilson, ChristianNeedles, CaliforniaOctober 1 -4, 1956

REELS 1 & 2 — "The Lord's Day to be kept by Christians today" REELS 3 & 4 — "The Sabbath Day is to be kept by Christians today"

FOUR REELS-$16.00

LION-WILSON DEBATE

Don Lion, UnitarianGordon Wilson, ChristianSunnyvale, CaliforniaNovember 2 & 3, 1962

REEL 1 — "Divine origin of the Bible"

REEL 2 — "Human and Evolutionary origin of the Bible"

TWO REELS -$8.00

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SEARCHING THE SCRIPTURES October, 1968

Hiram O. Huttoand James P. Needham

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QUESTION: Where in the New Testament is reference or references made to any man or menholding "office"' or "offices" or "elder" or "elders"? In I Tim. 3:1 you find "office of a bishop" (overseers Acts 20:28). Young's Analytical Concordance showsthe word "elders" as pertaining to men aged inyears, and not holding any office. — C.A.W.

ANSWER: Neither the word "office" nor "elders," in any of their variations, appears in the New Testament in reference to each other. However, that the elders occupy an office in the church and serve in an official capacity is a matter clearly taught in thNew Testament by necessary inference

If one accepts the word "office" in relation to "bishop" — "office of a bishop" (I Tim. 3:1) — he must accept the fact that elders occupy an office, for elders are bishops. The words "elders" and "bishops" are not synonyms, but they accurately describe different aspects of the responsibilities belonging tthe men under consideration. Just as the words "church," "kingdom," and "body" are not synonyms, yet refer to the same thing, so it is with "elders" and "bishops." In fact, the terms "elders," "bishops," and "pastors," with their variations, are usedinterchangeably in the New Testament.

In Acts 20:17 we read: "And from Miletus he sent to Ephesus, and called the elders of thechurch." When they arrived in response to Paul's message, he said unto them: "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood" (Acts 20:28). The word "overseer" is from the Greek word "Episkopos" and is translated "bishop" in the following references: Phil. 1:1;I Tim. 3:2; Titus 1:7; and I Pet. 5:25. Thus, thelders of verse 17 are the bishops of verse 28. Furthermore, the expression "to feed" is the verb form of the Greek word "poimeen" which is translated "pastors" in Eph. 4:11. Thus, the elders of verse 17 are the pastors of verse 28. In commenting upon the word "bishop," in his Dictionary Of New TestamentWords, W. E. Vine adds the following note: "Presbuteros, an elder, is another term for the same person as bishop or overseer. See Acts 20:17 withverse 28. The term 'elder' indicates the mature spiritual experience and understanding of those so described ; the term 'bishop,' or 'overseer,' indicates the character of the work undertaken." Another example of interchangeable use of the terms "elders" and "bishops" is found in Titus 1:5,7.

Furthermore, a careful study of the use of theword "elder" in the New Testament shows that while its primary meaning is "the aged," it is, neverthele , used sometimes in an official sense. In Acts

20:17 only two meanings are po ible, namely, "old men," or "officials." Since they are later referred to as "bishops" (v. 28), the official sense is obviously the meaning

In Acts 14:23 we read: "And when they had ordained them elders in every church, and prayed with fasting, they commended them to the Lord, on whomthey believed." In this instance, the word "ordain" is defined by Young's Analytical Concordance to mean: "To elect by stretching out the hand." Surely onwould not affirm that these became "aged in years" by this process. Some who make a distinction between "elders" and "bishops" add to the verse saying that the meaning is "the aged men were ordained to be bishops," i.e., they ordained elders to be bishops. This, however, is not what the verse says. As it is — without addition or alteration — only onemeaning is po ible, namely, they were made "elders" by ordination.

In Titus 1:5 we read: "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, asI had appointed thee." Again, Young's AnalyticalConcordance defines the word "ordain" in this verse to mean, "To place or set down." It is from the Greek word "Kathisteemi," and is the most commonly used term for appointing to office, e.g., Heb.5:1; 8:3. Surely one would not affirm that Titus was commanded here to place old men in the church, but rather appoint elders, officially

I realize that there is some controversy over the meaning and use of the word "office" in I Tim. 3:1,10, 13. However, what the New Testament reveals about the position and nature of the work of elders harmonizes with Webster's definition of the term. Furthermore, Thayer's definition, along with the definitions of other lexicographers, which give thmeaning of the word in New Testament times, harmonizes with what the New Testament reveals about elders.

1970, the beginning year of a new decade, is almost over. We are bombarded with such a colo al amount of new things that we are no longer amazed when men visit the moon. Rebellion and riot seem to be the fad of the day. Someone said near the beginning of this year that there were approximately40 little wars going on right now on this earth. Some of them being of more magnitude -than others. Racial strife continues to mount. The taking odrugs to "get high" has invaded the homes of America and our children become its victims along withthe adults. The pornography in many of the so-called family magazines is enough to make old Pagan Rome blush! A student rebellion is threatening the verylife of the educational process in Amer ica todayAnd it's not just the students. It's faculty members as well. J. Edgar Hoover in the FBI Law Enforcement Bulletin for September 1970 under the caption,Message From The Director, said, "Some facultmembers act like rabid anarchists and spend mostof their time encouraging enthusiastic but naiveyoung people to overthrow established procedure. To some professors, academic freedom appears to mean freedom to destroy our educational processes." Thus, we see crime and lawle ness like we've never seen before, and the thrill of the hour is to hi-jackan airliner. Beloved, this is "Today's World" that perplexes the mind of the Christian.

THE REMEDY

When I consider that "time is filled with swift transition, that naught of earth unmoved canstand," I am convinced we need to build our hopes on things eternal and that we need to hold to God's unchanging hand. Paul said in II Tim. 3:1-4, "This know also, that in the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinentfierce, despisers of those that are good, traitors,heady, high-minded, lovers of pleasures more than loversof God."

God, cognizant of our need for spiritual guidancein times such as these did not leave us hopeless andwithout help, but He gave us His Word, the Bible.In II Tim. 3:16 Paul described this word of inspiration as "profitable." Man needs the stability of "revealed system of faith," thus, it is profitable "for doctrine." Man needs constructive criticism,thus, it is profitable "for reproof." The poet has said, "To err is human." Since man errs and needs to be corrected, the word is profitable "for correction." And in the midst of a sin-sick world when "evil men and seducers shall wax worse and worse,deceiving, and being deceived," God's word is profitable "for instruction in righteousness" and the goalto be accomplished is, "T hat the man of God maybe perfect, throughly furnished unto all good works" (II Tim 3:17). This is what God expects of Christianity in today's world.

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BAPTISM FOR THE DEAD

For the next le on or two, we are going to make a study of some things baptism will not do.

CANNOT OBEY FOR ANOTHER

One of the first things that one learns about theBible is the fact that everyone may receive thethings done in his body according to that he hath done, whether it be good or bad" (II Cor. 5:10).Peter said the Lord, without respect of persons,judgeth according to every man's work (I Pet. 1:17). Throughout the New Testament we find people being saved by what they were willing to do iobedience to God's Word, not because of what someone else was willing to do and let them get thecredit for it. That is, no one was saved by "proxy." Hence the doctrine of baptism, obedience of one person for another already departed this life, could notbe true.

I COR. 15:29 FAVORITE PASSAGE OF MORMONS

The Mormons use I Cor. 15:29 as a favorite passage to show that one now living may be baptized inthe place of another person. Though this is admittedly a difficult passage (in view of the fact thatcommentaries hold a wide variety of views — about thirty different views), if we cannot know the actualmeaning concerning it, one thing is sure. It does not teach baptism by "proxy." For this is in violationof every passage that talks about every man receiving a reward for what he did — not for what someone did or did not do.

MY UNDERSTANDING OF THE PASSAGE

As I have stated, it is admittedly a very difficult passage. I studied it for 20 years and could not explain it to my own satisfaction until recently

I believe almost every comment I have heard orread on the passage overlooks the context and thepurpose for which Paul wrote the entire fifteenth chapter of I Corinthians. The reason for the writingis found in verse 12. "Now if Christ be preached that he rose from the dead, how say some amonyou that there is no resurrection from the dead?" (I Cor. 15:12). So, there were men in Corinth teaching that there was no such thing as a resurrection from the dead. Notice Paul said, "some among you." Now, in Acts 18:8 we learn that the people at Corinth became Chr istians like ever yone else. T heyheard, believed, and were baptized. But what does baptism depict? Paul said in Rom. 6:6 that baptism is performed because it is a likeness of the death, burial, and RESURRECTION of Christ. Now, Paul argues in verse 18, that those who sleep in Jesushave perished if there be no resurrection from thedead — or arguing in reverse, Paul is saying those who sleep in Jesus will be raised because Christ was raised. Cf. I Thess. 4:13-18.

MEANING OF THE WORD "FOR" IN VERSE 29

The word "for" in I Cor. 15:29 is translated from the Greek word huper and means "concerning" according to A. T. Robertson's Greek Grammar, page

632. Or, it could mean "in memory of," according to Alexander Souter's Pocket Lexicon, page 26§.Now, putting all together we have learned about this passage, we come up with the following conclusion.

1. The term "they" would refer to those who were teaching "no resurrection" at Corinth.
2. But, "they" had been baptized, according to Acts 18.
3. Baptism sets forth "a likeness" of the resurrection of Christ.
4. "For" in I Cor. 15:29 means "in memory of" or "concerning."

Now, adding all this up we get, "Else what shall 'they' (the false teachers at Corinth) do which are'baptized' (seeing it depicts a resurrection, and since they say they do not believe in a resurrection) 'for' (concerning, in memory of) the dead (ones) if thedead rise not at all ? why are they then baptized for the dead?" In other words, these false teachers were caught in their own trap. They had been baptized(which sets forth Christ's resurrection) but taught that there was no resurrection. T hus, the question comes, why were they baptized when, concerning the dead, they taught no resurrection? They needed to practice what they preached.

HEAUTON, "HIMSELF," James 1:27

SINGULAR OR PLURAL?

Some brethren assert that James 1:27 involves the collective action of a congregation as well as the individual action of a single Christian. It is asserted that the Greek pronoun heauton, "himself," should be translated "oneself," or "one's self." It is then affirmed that the word "oneself" is an indefinite, reflexive pronoun which can denote an indefinite number. It is concluded that "oneself" in James 1:27 could, therefore, involve church action. Or, it will be asserted that "himself" in James 1:27 is plural.

SEVERAL ABSURDITIES

In response to the argument presented in the preceding paragraph, it is imperative to take note ofseveral apparent absurdities. In the first place, theGreek word heauton is not an indefinite pronoun.Hence, whatever might be affirmed of an English indefinite pronoun could not be affirmed of the wordheauton. The word heauton is a reflexive pronoun, but not an indefinite pronoun. In the second place, the manner of defining an indefinite pronoun in thepreceding argument is totally absurd. The meaning of "indefinite" is attached to "pronoun" to obtain the meaning of "indefinite pronoun." All students of English grammar know very well that an "indefinite" pronoun is simply a pronoun that has no specific antecedent. There is no reference at all to the usual meaning of "indefinite."

PLURALITY NOT EQUAL TO COLLECTIVE ACTION

The third point made in response to the argument presented in the opening paragraph of this article is this: it makes no difference whatever how manypersons might be involved in James 1:27. They are still involved individually and not collectively. It is absurd to assert that plurality is identical to collective action.

NOT PLURAL

The word heauton, "himself," in James 1:27 is not plural in the passage. Liberal brethren find theplural form of the word in Thayer's lexicon and then cry out, "Plural!" as if Thayer is saying that theword is plural in James 1:27. Thayer is saying nosuch thing; nor does any other lexicographer. Liberal brethren seem to think that heauton can be both singular and plural at the same time.

"YOUR GLORYING IS NOT GOOD"

I n I Cor. 5:6 Paul said, "Your glorying is notgood. Know ye not that a little leaven leaveneth thewhole lump." The word glorying "Kauchema" according to many lexicographers means to boast orrejoice. Since the days of the peerless apostle Paulbrethren have boasted and rejoiced over things, owhich they should be ashamed. On the other handthey have been ashamed of things of which theshould have rejoiced. At old Corinth they had a fornicator in the church who had become arrogant. Instead of the brethren exercising discipline, as Paul instructed they had boasted about their tolerance. Paul severely denounces such an attitudeand instructed them to deliver such a one to Satan for the destruction of the flesh that the spirit mightbe saved.

It has been the sad pr ivilege of many today thear brethren brag and boast about matters of which they should be ashamed. Indeed their glorying is not good. Several years ago a man walked upto me and rejoiced because the church where heworshipped had erected a new recreation hall for the entertainment of the members of said church. Since there is no authority for such in the New Testament his glorying could not be good. I did notchallenge his sincer ity but I had to challenge his Bible knowledge.

When the Herald of Truth radio program started several years ago, many brethren rejoiced exceedingly. After all, the Catholics had the "CatholicHour" and the Lutherans had the "Lutheran Hour" so why couldn't we have the "Church of Christ Hour?" Their glorying was not good. One can find the authority for the Herald of Truth on the same page of his Bible where he reads about authorityfor a gymnasium or a mi ionary society

Then there was that fellow who walked up with a grin and said, "Isn't it wonderful that we havestarted so many orphan homes, homes for unwedmothers and old folks homes since world war two?" He went on to say, "The church has finally woke upto its responsibility." In his heart he felt that this was a great achievement but I must say with Paul,"Your glorying is not good."

There are many good works in this old world which have no scr iptural r ight to become leaches of the churches. The Red Cross, the Cancer FundHeart Fund, hospitals, etc. All do a good work buthave no business taking money from church treasuries. So many people both in and out of the church have misunderstood why Christians must oppose these institutions. Actually, no one opposes the orphan home. The opposition comes when these institutions start dipping their hands into the church treasury. One could not oppose an orphan homeanymor e than he could oppose a hospital. Jesus said, "I was sick and ye visited me," but this doesnot authorize church support to hospitals. James said, "Visit the fatherless and widows," but this does not authorize churches supporting orphahomes. They must stand or fall together.

Then there was the fellow who was rejoicingabout their new preacher. Why, he said, "He is awonderful man, good mixer, spreads sunshineeverywhere, has joined the ministerial alliance and is an excellent back slapper." How brethren feelthat a preacher can carry out his God given responsibility and be allied with all the sectarian preachers of a city is beyond me. One might as well arguethat we could have won world war two by joininHitler's Army. About that back slapping business,I am sure many have found that some brethren need a kick in the seat more than a slap on the back.

This reminds me of a little story I read in a bulletin. I don't know who wrote it, whether it is fact or fiction but it does illustrate the point. It seems that Deacon Smith was at the rear of the buildintrying desperately to keep a stray dog out of theassembly. Services had begun and a man and hiwife came briskly up the side walk. As they steppedthrough the door the dog ran between the woman'slegs and Deacon Smith kicked at the canine but you guessed it — he missed and kicked the woman's shins. She doubled up in pain, and as she slowly raised her head she said, "Brother Smith, I amvery sorry we are late but you see we had a flat about ten miles out."

Remember gentle reader, all our glorying is notgood. It can only be good when it is in harmonywith the word of God. Let us exercise caution when we boast because the approbation of God may blacking.

The command to eat the Lord's supper (Luke 22:19) nece itates preparation for this .memorial feast. This is a task for which women are well suited, though men often like to share this responsibility. There seems to be a great need for instruction in how to prepare the Lord's table for theweekly observance of the supper. It is our purpose in this article to give directions for making thbread and providing the fruit of the vine, for properly cleaning the cups, and for general care of thecommunion ware.

THE BREAD AND THE COMMUNION

By necessary inference, we conclude that thbread used for the communion should be unleavened. The Lord's supper was instituted by Jesus himself just prior to his crucifixion. He was eatinghis last passover supper with the twelve when hetook the bread, blessed it, and gave it to them saying, "Take, eat; this is my body" (Matt. 26:26). Thbread used in the pa over would have been unleavened as God had commanded in Exodus 12:17-20.

While there is general agreement that the bread for the Lord's table should be unleavened, there seems to be much misunderstanding about the wor"unleavened." T his would mean "without leaven,of course, but what is leaven? Taking a negativeapproach, let us first clear away one widespread error. Salt is NOT leaven. Some are teaching thatsalt is a leaven but they are mistaken. Let the OldTestament show their error. Leviticus 2 gives instructions for making the bread to be used in themeat, or meal, offering. Verse 11 says, "No meaoffering, which ye shall bring unto the Lord, shall be made with leaven," but verse 13 goes on to say,"And every oblation of thy meat offering shalt thouseason with salt; neither shalt thou suffer the salt of thy covenant of thy God to be lacking from thymeat offering." God commanded that salt be put ithis unleavened bread.

What IS leaven? Webster defines it as "that which raises, any substance used to produce fermentation,as in dough or liquids, to make light by a leaveningagent."

W. E . Vine says, "L eaven, sour dough, in a highstate of fermentation, was used in general in making bread."

I.S.B.E. says, "The 'leaven' consisted, always, so far as the evidence goes, of a piece of fermented dough kept over from a former baking."

The well-known cookbook by Better Homes and Gardens describes leavening agents as "substances that form bubbles of gas (carbon dioxide) which expand when a batter or dough is heated. Their actionmakes baked products light and affects the grain and textur e. L eavening agents include yeast, bakinpowder, and soda plus food acid."

Sister Meta Given, who has published a widely used cookbook, reminds us that "baking powder,

baking soda and beaten egg whites are the leavening agents used in cake making.7'

INGREDIENTS FOR MAKING THE BREAD

It is important here to point out that "self-rising" flour is so called because of the addition of leavening agents to the flour before it is packaged. For this reason, those who make the bread for the Lord's table must be careful to use PLAIN flour, never self-rising. Any brand of all-purpose flour can be used. I have always used Gold Medal. My daughter, Sandra Lehde, gets superior results with Wondra.

Since the Israelites were forbidden to eat swine (Lev. 11:7,8), we know the shortening in their baking would not have been hog fat, such as our lard. Any good, all-vegetable shortening or oil is satisfactory for making the bread. Crisco will give goodresults.

The 2nd chapter of Leviticus is the nearest thinwe have to a Biblical "recipe" for unleavened bread. The specified ingredients here are flour, oil and salt. Since this bread was to be used for a particular purpose, it had to be made in this particular way. Iwould not be necessary to conclude, however, thaall unleavened bread was made in this same manner,Let us keep the facts in mind: "Unleavened bread" was used by Jesus in instituting the supper; "without leaven" is the one thing that characterizes such bread. We know what is to be left out, but we are not told what is to be put into this br ead.

UTENSILS FOR MAKING THE BREAD

Having the correct utensils simplifies making thbread. A pastry blender with flexible wires (cost about 50c) is a must. The best thing on which troll out the dough is a pastry cloth made of canvas. This is often sold in a package which also includes a knit cover for your rolling pin (less than $2). These permit you to work all the flour into the canvas and cover and not onto your dough. The new teflon rolling pins should give good results, but the new plastic pastry sheets are not as good as the canvas.

An essential to making a nice piece of bread is anew, blunt-toothed comb with even teeth. This will be used to prick your dough. Do not buy the kind of comb which has large teeth on one end and small on the other. Get a comb with all the teeth of the same size. Woolworth stores carry this kind for less than

500. Wash the comb well and keep it wrapped in foil and stored with your bread-making utensils.

Experiment, using baking pans you already own,to see which bakes a nicer bread. Teflon cookie sheets will probably give you best results. I haveused my aluminum cake pans but this has a tendency to make the bread tough. Some advise usingtin only. If you decide to use a pan which has sides,you'll find it much easier to do your pricking if youwill turn the pan upside down and bake on the bottom of it. When the bread has cooled and has been wrapped in foil, you may find that this same panturned right side up, is the handiest thing to use for carrying the bread to the meetinghouse.

RECIPES FOR COMMUNION BREAD

Pre-heat oven to 250 to 275 degrees. To serve less than 100

1/3 cup plain flour

2pinches salt

3teaspoons vegetable shortening 5

teaspoons ice water

To serve 150 to 200 3/4

cup plain flour 1/4

teaspoon salt (scant)

2tablespoons vegetable shortening

3tablespoons ice water

Blend shortening into flour and salt until mixture has texture of meal. Add water, a little at a time, using only enough to moisten all of flour. Quicklyblend until all of mixture clings to wire blender. Hold bender over piece of waxed paper and using the blade of a table knife, press the dough from theblender onto the waxed paper. Quickly shape into ball inside the waxed paper and turn onto the pastry cloth. Roll out ver y thin and cut to desired shape.With edge of knife, guide dough onto rolling pin and then use rolling pin to lift from pastry cloth andtransfer to baking pan. Use comb to prick straight lines in one direction, then lines to cross these, forming tiny squares. Pricks must be deep enough toavoid air pockets but not so large that the bread will shatter when handled. If the centers of these squares look puffy, relieve this air before baking by a single prick with a toothpick. Bake in a very slow oven, 250 to 275 degrees, until bread leaves pan and is soft to touch. DO NOT brown. Loaf should be pale in color. Baking time may vary from 30 minutes to one hour, depending on your oven and the thickness of your bread. Do not cook faster. The long,slow baking will make the bread crisp but will notbrown it, unless overcooked.

SELECTING THE FRUIT OF THE VINE

Jesus chose "fruit of the vine" as the emblem to represent his blood (Matt 26:29). The bottled juice of the grape is almost universally used today because of its convenient availability. The Welch family, in seeking means of preserving the juice of thegrape for use in the communion, became the first commercial bottler of grape juice. Other companies followed the Welch lead, and grape juice is now used for many occasions other than the communion. Appealing to many appetites, bottlers began to addsugar and other ingredients to their "grape juices."With this in mind, the one who purchases the juice for the communion should look for pure grape juicewith no additives. Avoid buying the one labeled"sugar added."

Grape juice is being bottled today in many sizes. If you have fallen into the habit of always buying the same size, regardless of the size of the congregation, it might be profitable for you to take a littleextra time to compare sizes and prices.

For a little thoughtful "extra," try chilling your bottle of grape juice before opening. Unused portions of bottles keep well in your refrigerator for the next Lord's Day.

WASHING AND SANITIZING COMMUNION CUPS

A truly great modern convenience is the disposable plastic communion cup. These are made of clear plastic, easily handled. T hey completely eliminate the tedious washing, sanitizing, and draining ofcountless individual cups. The cost is not prohibitive. If you have not seen them, check with your usual supply source.

Re-usable communion cups are available today inglass or plastic. Directions given here are suitable for either kind. More care must be exercised, ofcourse, in handling glass to prevent breakage.

Immediately following the morning service, theused cups should be gathered up and taken to theplace where they will be cleaned. The sooner they are cleaned, the better.

If the supper is to be served again that night,leave only the necessary unused cups in the containers. Carefully blot up any juice spilled on thecontainers. Wipe out broken crumbs from bread plates and leave one nice piece of bread on the plates. (Thoughtful ones often bake an extra piece of bread to be reserved for the night use.) Usually, one container and two bread plates will be enough for theevening service. Carry everything else away for cleaning that afternoon.

Rinse the juice from the cups and plunge intogood detergent suds, as hot as your hands can stand. Wash every cup individually, giving a good, lusty swab around each rim. Place in clean rinsing water, rinsing clear of all suds.

Now the cups must be sanitized by one of the following methods recommended by the National Communicable Disease Center of Atlanta, Georgia:

1. Immersion for at least one-half minute in clean,hot water at a temperature of at least 170 degrees F. (Note: this is HOT . You'll not get it this hot from your faucet. You'll have to heat it on your range.)
2. Immersion for a period of at least 1 minute in a sanitizing solution containing at least 50 ppm of available chlorine at a temperature no less than 75 degrees F.

This second method is the one I use. Translated into our kind of language (and a stronger solution than recommended) : Dump a cup of Clorox, or Purex, or any other liquid household bleach containing chlorine into a container of very hot water and soak the cups in this for not less than 1 minute. Remember that these are clean, rinsed cups that gointo the bleach solution so the solution will still be clean when the cups come out. Save the bleach solution and pour it into the old washing machine when you wash those clothes on Monday morning. It has served two purposes, see?

When the cups come out of the sanitizing bath,drain them, till dry, on a clean towel or paper towels. Cover them with a clean towel also.

CARING FOR THE COMMUNION WARE

Churches have to spend fairly large sums of money to buy communion ware. How regrettable that it is often ruined or seriously damaged because it is not given the proper care!

I have written some of the leading manufacturers of communion ware for their recommendations for cleaning. The Fleming H. Revell Company, makers of Revell-ware, furnished this information:

"There are two different types of aluminum . ..polished aluminum and anodized aluminum. Anodized aluminum comes in two finishes, silver and brass. You can tell the difference between polished aluminum and silver-tone aluminum by checking thestyle number on the bottom of the communion tray.If it is followed by an 'A', it is anodized.

"Anodized aluminum must not be polished. Washonly. Polished aluminum may be polished with agood quality silver polish.

"If you have a set of polished aluminum which has tarnished over the years, I would recommend your taking it to a local electroplater for buffingThey will machine buff it and it should look as goodas new."

From the Thomas Communion Service Company,I have this information:

"It is important that fingerprints and spilled winebe removed from aluminum or any other material ver y soon after the outfit has been used. A damcloth will almost always do the job. T he pieceshould then be carefully dried with dry soft cloths. If this simple procedure is followed, aluminum willretain its original beauty for a long time

"If soap, detergent or other cleaning agents are used, thorough rinsing and thorough drying are absolutely essential. If the pieces are not thoroughlydried, staining and oxidation will follow

"Chromium-plated communion ware will retain its original beauty indefinitely if it is cleaned with a damp soft cloth. Cleaning agents are not needed and should be avoided.

"Silver-plated communion ware will not tarnish much if it is put away clean and is stored in tight-fitting bags or other methods of protecting it frothe air. If silver is put away clean, silver polish will be needed only on rare occasions. We recommend bags made of Pacific Cloth for storing silver. Unvented cellophane bags can also be used.

"If aluminum has been damaged by abuse or neglect, it can occasionally be improved in appearance by use of Bon Ami. If this is not sufficient, repolishing is usually necessary and comparatively inexpensive."

Please note that this manufacturer says "aluminum can occasionally be improved by the use of Bon Ami." This is a trade name for a non-abrasive typeof cleaner. Do not substitute some other brand name. Most cleaners have abrasives which will severely damage your communion ware. Also, be sure that your ware is aluminum before trying this Bon Ami method.

If your ware is the kind that can be washed, thbest thing I've found for this is Amway's dish drops. This company makes several products usable for dishes, I believe, but I am specifying the one theycall "dish drops." This product leaves a shine on the ware that is quite noticeable

Never wash all the pieces of the communion ware at once. Wash one piece at a time, rinse it well, anddr y it immediately. Remove the water with onecloth, and then take a dry cloth and polish to a dryshine. Please note the warning that staining anoxidation will follow if each piece is not thoroughldried. Prevent finger marks as you work by holdingthe ware with a dry cloth or soft paper towel while you dry with another cloth.

When the ware has all been cleaned and polished, return the clean, dry cups to the racks, stack and cover with the lid. Now, take a clean, plastic, dry-cleaning bag, tie a knot in the top, closing the holein the top of the bag. Now, pull this bag down over the top of the clean stacked communion trays antuck the bag securely underneath them. Such a satisfaction to have everything clean and dust-proof, ready for the next Lord's Day!

The bread plates should be washed and polishedry in the same manner as the cup racks. Put theclean, dry plates in a bag and seal it with some cellophane tape so that it will be dust proof

The plates used for contribution can be brushed clean. Those with metal edges should be cleaned of finger marks by polishing with soft, dry cloths or paper towels.

For filling the communion cups, a "single filler No. 7," carried by most supply houses, is well worthits price of $1.75. This filler speeds the filling of cups and cuts down on spills. It fits any cap style bottle,such as the kind used for Welch grape juice

If you do not have one of these fillers, a handysubstitute can be made by using a paper cup.Squeeze the edge of the paper cup to form a spoutand you'll be able to quickly fill the cups without drips.

Always have lots of ti ue or paper towels available when filling the cups. Quickly blot up any spills to avoid staining communion ware.

Conclusion: There is no claim that this work has all the best answers. If you have suggestions that would be helpful to others, why not share them? Send them to me to combine in a follow-up article so that all may profit.

4909 43rd Way, North

Birmingham, Alabama 35217

The defection of Pat Boone and other brethren into the ranks of modern pentecostalism has caused' renewed interest in the study of the Holy Spirit. And well it should, for the havoc caused by these "seducing spirits" will probably get worse before it gets better.

The work and influence of the Holy Spirit occupies too prominent a place in the New Testament to be overlooked or regarded casually. It is a subjectwhich needs to be studied as well as baptism. If one will seriously study the word of God, much of thmisunderstanding about the Holy Spirit will becleared up

The Holy Spirit operates in the world, and thScriptures point out how He operates. (Indeed, howwould we know anything about the Holy Spirit ifthe Word had not revealed Him?) In Romans 8:2 Paul wrote "For the law of the Spirit of Life in Chr ist Jesus has set you free from the law of sin and of death" (N.A.S.B.). So the Holy Spirit has alaw by which he operates. I affirm that this law is the Word, the New Testament, the Perfect Law ofliberty James spoke of (James 1:25). It is by this law (word) that the Holy Spirit exerts influence on our lives. Some contend that the Holy Spirit operates separate from the word, but in harmony withthe word. If this were true, it would be entirely unnecessary, because we already have the word. If the Spirit operates in a way contrary to the word, thenit becomes "another gospel" and as such is condemned of God (Gal. 1:6-9). I affirm that the HolySpirit operates through and in the word, and in perfect harmony (according to the teaching of) theword of God. We are to be led by the Spirit (Rom. 8:14). When we following the teaching of the Spirit

(i.e. the word) then we are following or being ledby the Spirit.

If I understand I Tim. 6:16 correctly this would indicate that a human being could not live if theHoly Spirit was literally dwelling in him. "Whalone possesses immortality (Chr ist, lord) andwells in unapproachable light; whom no man has seen or can see." No man can approach to that lightin which Christ dwells, yet Paul said "Christ liveth in me" (Gal. 2:20). How could such be po ible? Because it is not literal, it is spiritual! The same istrue with regard to the Holy Spirit. The Spiritdwells in us spiritually, not literally, in accordance with the word of God. Those who contend otherwise,contend for something that cannot be sustained bthe word of God. But this doctrine is usually proven (?) by subjective reasoning and emotionalism.

SEDUCING SPIRITS

Paul wrote to Timothy, "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, andoctrines of devils . . ." (I Tim. 4:1). Paul said that the Spirit prophesied these departures from sound doctrine. It was not Paul's opinion. Paul indicatedthat many would be deceived by these seducingspirits, and that they would demonstrate "all power and lying wonders" (II Thess. 2:9). Many todathink that they have the Holy Spirit, when in realitythey have a "seducing spirit"! If they were beinled by the Holy Spir it, they would not do such things as join hands with false teachers, as Pat Boone and others are doing!

TONGUES SHALL CEASE

The finality or reality of the modern pentecostalist's belief in the direct operation of the Holy Spirit is the ability to speak in tongues (the heavenly language or prayer language it is sometimes called)which many claim to have. Based upon subjective reasoning, they win the argument. T hey say theyhave got it, and that's that! However, the Bibleteaches otherwise, and when there is a conflict between what the pentecostalist is doing and what theBible teaches, we begin to see how little they thinkof the "Law of the Spirit." They "wouldn't trade what they feel, for a stack of Bibles this high . . .!"Paul states that "whether there be tongues, theshall cease;" (I Cor. 13:8). Perhaps the pentecostalist does believe that tongues shall cease, but he is going to get his share in before they cease! The language of I Cor. 13:9-10 indicates that when the perfect part is come (the perfect law of liberty; thlaw by which the Spirit operates) then the necessityfor outward signs of the Spirit's working shall pass away. The gospel has been revealed, given, confirmed, and written down, and the Holy Spirit operates through this avenue today to convict us of sinand show us the way to heaven. The Word of Godgives us all things "that pertain to life and godliness" (II Pet. 1:3). Therefore, Modern Pentacostalism is a "seducing spirit." IT IS NO PART OFSOUND DOCTRINE!

18'02 Caroline St.

South Bend, Ind 46613

Readers of Searching the Scriptures are well aware of the struggle in our day between forces of belief and disbelief, of faith and doubt, of those advocating the trustworthiness of Scr ipture andthose who scorn or deny its reliability. All may noknow of an excellent new (in its first year) paper which deals entirely with Chr istian evidences and the trustworthiness of the Bible.

I speak of Facts For Faith, published by Brother Gordon Wilson, now preaching for the Spring anBlaine church in St. Louis. Bro. Wilson is author of several books and study booklets on faith-building subjects, and in 1966 debated the national president of the American Association for the Advancement of Atheism. His first editorial in January Facts For Faith gave this purpose for the paper:

The emphasis . . . will be on what is usuallycalled the "evidence of Christianity." It will bewritten, for the most part, on the level of theaverage member of the church ... so that it will not be too technical to be of use to college undergraduates, or even to those who have had nocollege experience. Of course, there will be room for the occasional more advanced and scholarly articles.

It is hoped that our discu ions of the existence and nature of God; the divine origin of theBible; the deity of Jesus; and the supernatural origin of Christianity, will be such that parents and teachers can employ them in preparingtheir youngsters for the attacks on their faith which will be encountered as they grow older.

Facts For Faith is attractive, readable, absolutelytrue to the Book and written in a very convincinand honest manner. If you are a preacher, Bible teacher, parent, college student, high school student or simply a Christian concerned about faith in afaithless world, you will profit from FACTS FOR FAITH. Subscription is $2.00 per year, fromFACTS FROM FAITH, 6316 Pernod, St. Louis, Mo63139.

Larry R. DeVore, 1802 Caroline St., South Bend,Ind 44613 — Brother Granville W. Tyler of Decatur,Ala., was with us in a gospel meeting Sept. 14-23. Brother Tyler did an excellent job and the meetinwas well attended. I baptized one man on Sundabefore the meeting, and one man was restored during the meeting. I will be with the church in Roseville, Ohio, in a gospel meeting later this fall, whethey complete their new building.

Edgar E. Holcomb, 1015 Nebraska Ave., Lorain,Ohio 44052 — We concluded a very fine gospel meeting at the North Ridgeville church with John Fant preaching the unsearchable riches of Christ. Two souls, precious indeed to God, were restored. The attendance was the best we've had with several nonmembers at different services. Some of our liberal brethren, including one preacher, also attended. The saints of God were truly edified and we're lookinforward confidently to future growth as a result ofseed sown.

Our beloved brother C. D. Plum is to be with us the last week of October in an effort for the Lord.

Several in the congregation enjoy receiving thepaper and I personally commend you for all yourefforts and God will reward you bountifully.

Robert H. West, 7816 Paseo, Kansas City, Mo. 64131 — After over 15 years in the West, I havmoved to work with the Southside church in Kansas City, Mo. This congregation has a good eldership, a young, active membership and a comfortable building. I am anticipating an enjoyable and profitable work here.

Wayne Earnest, 4204 Sunflower Ave., Louisville,Ky. 40216 — In July I concluded three and one-half years work with the church in Newbern, Tenn. I have accepted the invitation of the elders to workwith the Shively congregation in the Louisville area. Don Bassett will be with us in our Oct. 12-18 meeting. I will be with the Preston Hwy. congregation in a gospel meeting Oct. 4-11 here in Louisville. We invite faithful saints who come to this area to worshipwith us.

Hoyt H. Houchen, 12528 E. Alaska Place, Aurora,Colo. — I have recently preached in a gospel meeting at the Northeast congregation which meets in Colorado Springs, Colo, at 6323 East Platte, in the East-gate Shopping Center. H. L. Bruce is the preacher there and is doing a commendable job. The group is small in number but strong in faith. T he HarveyClark and Levoy Free families are now working withthis church and they are great strength and encouragement.

Our work at Boston Street, 1297 Boston Street in Aurora, Colo., continues to grow and the work is very encouraging. We had record attendances this past summer with visitors attending from all overthe nation. On one Sunday we had 168 in Biblclasses and 217 in the morning assembly

In addition to my support, the Boston Street church is aiding in the support of Herbert Fraser at Fort Collins, Colorado; H. L. Bruce at Colorado Springs, Colo., and Karl Diestelkamp in Milwaukee,Wisconsin.

My meetings this year have been in Fort Collins,Colo.; Booneville, Mi .; Portales, N. M.; Columbus,Ind.; Bradley, Ill,; Lubbock, Texas (West Bend);Brownwood, Texas (Woodland Heights); and Colorado Springs, Colo. I am to be with the Maryvalechurch in Phoenix, Ariz., Nov. 16-22 and this willcomplete my meeting schedule for this year.

God abhors. God hater. God detests. Because God is love, He hates all evil. There are some things Goddespises. These are an abomination to Him.

The terms "abomination," "abominations," and"abominable" occur quite frequently in the Old Testament. The word "abominable" is a very strong word describing how the Lord utterly detests certain practices.

The Comprehensive Analysis defines "abomination" as: "the feeling of extreme disgust and abhorrence; that which causes disgust and loathing." Strong's Exhaustive Concordance defines "abomination" as: "something disgusting; an abhorrence; especially idolatry."

Moses instructed Israel "when thou art come into the land which Jehovah thy God giveth thee, thoshalt not learn to do after the abominations of those nations . .. for whosoever doeth these things is an abomination unto Jehovah: and because of these abominations Jehovah thy God doth drive them outfrom before thee" (Deut. 18:9,12 — emphasis minein all quotes, DRG). Regarding their sacrifices they were never to "sacrifice unto Jehovah thy God an ox; or a sheep, wherein is a blemish, or anythingevil; for that is an abomination unto Jehovah thyGod" (Deut. 17:1).

Jehovah very forcefully told the Israelites thatidolatry was an abomination. He allows no dividedallegiance. The worship of the heathen gods andgoddesses was a detestable thing to the one, trueand living God. "The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, s)est thou be snared therein: for it is an abomination to the Lord thy God. Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it: for it is a cursed thing" (Deut. 7:25,26).

Sadly, many years later the Israelites had brazenly broken these solemn precepts and were doomed: "Wherefore, as I live, saith the Lord God; Surely, because thou hast denied my sanctuary with all thy detestable things; and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity" (Ezek. 5:11). "He said furthermore unto me, Sonof man, seeth thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations" (Ezek. 8:6).

The wise man also spoke of practices which are awful abominations. "A false balance is abomination to the Lord; but a just weight is his delight" (Prov. 11:1). "The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight. The way of the wicked is anabomination unto the Lord; but he loveth him thatfolloweth after righteousness" (Prov. 15:8,9). "He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord" (Prov. 17:15). And then a pertinent passage pertaining to prayer: "He that turneth away his ear from hearing the law, even his prayer shall be abomination" (Prov. 28:9).

Turning to the New Testament, we have a plainscripture from the lips of God's Son regarding abominations: "And he said unto them, Ye are they thatjustify yourselves in the sight of men; but Godknoweth your hearts: for that which is exalted among men is an abomination in the sight of God"

(Luke 16:15). How true it is that that which men are prone to praise is often abhorred by the Lord God. That which is delightful to men is frequently dreadful to God.

Paul wrote to Titus concerning some men whowere abominable: "They profess that they knowGod; but by their works they deny him, beingabominable, and disobedient, and unto every goodwork reprobate" (Titus 1:16). These were despicable, detestable individuals because Paul says they were denied and disobedient.

The apostle Peter lists "abominable idolatries" among various "excesses of riot" in I Peter 4:3,4.

What is to be the final outcome of those who commit abominable acts ? Scripture says: "for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shall be in the lake thatburneth with fire and brimstone; which is the second death" (Rev. 21:8).

Are you guilty of attempting to worship the Lord in ways that are abominable to Him ? Are you guilty of living in a manner which is abominable to your judge? The Words that He spake shall judge you in the last day (John 12:48) ; therefore read them, study them, heed them, obey them before you

breathe your last breath and all opportunity has flown. May we all abhor the abominable and cleave to

the good.

4349 Vassar

Port Arthur, Texas 77640

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