IMPOSSIBLE APOSTASY?

H. E. Phillips

Is it po ible for a child of God to sin and die in that condition? Any responsible and Bible believingperson would not hesitate to answer in the affirmative. Would you believe that some of the most prominent denominations in the world admit that a child of God can sin and die while involved in that sin, butvehemently affirm that he will go to heaven in thatcondition? How is it po ible that one could know anything of the New Testament and come to theconclusion that a child of God cannot so sin as to be lost in hell.

A CARDINAL POINT OF CALVINISM

In his book, Calvinism, Dr. H. Henry Meeter said on page 29: "Calvinism is the name applied to thesystem of thought which has come down to us from John Calvin. . . . The theological views of Calvin,together with those of the other great leaders of the Protestant Reformation, are known to be a revival of Augustinianism, which in its turn was only a revival of the teachings of St. Paul centuries previous."

In The Standard Manual For Baptist Churches byEdward T. Hiscox, D.D., we find this explanation of"Christian Doctrine": "There are two Confe ions which have gained more general acceptance than any others, and are now being widely adopted by thechurches over the country. As to substance of doctrine, they do not essentially differ. That known as the New Hampshire Confe ion is commonly used by the churches North, East, and West; while thaknown as the Philadelphia Confession, is very generally in use in the South and Southwest. The former is much more brief, and for that reason preferred by many. The other is substantially the London Confession of Faith, published by E nglish Baptists in 1689. It is much more full in statement than the other, and is higher in its tone as to the doctrine of grace.

"American Baptists are decidedly Calvinistic as to substance of doctrine, but moderately so, being midway between the extremes of Arminianism and Antmomianism" (page 57)

Americans are decidedly Calvinistic, so says this Baptist Manual. Meeter, who was professor of Bible and Calvinism, Calvin College, Grand Rapids, Michigan, said Calvinism is the name applied to the system of thought which has come down to us from John Calvin. T his is enough evidence to show theorigin of Baptist doctrine.

One of the cardinal points of Calvinism is the Perseverance of Saints or The Security of the Believer or Impossibility of Apostasy. Although thconfe ions of faith, manuals, articles of faith, andisciplines use "good words and fair speeches" in setting forth this doctrine, it is ridiculous and incredible even to those who subscribe to the creeds that teach it. Is it po ible for a child of God to be lost in hell? Is it possible? This doctrine says, NO! I can not account for the many warnings and instructions in the New Testament if a child of God cannot so sin as to be lost in hell.

In The Standard Manual for Baptist Church byEdward T. Hiscox, under Articles of Faith, ArticlXL "PERSEVERANCE OF SAINTS", on page 67gives the doctrine in these words: "We believe theScriptures teach that such as are truly regeneratebeing born of the Spirit, will not utterly fall awaand perish, but will endure unto the end; that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors ; that a special Providence watches over their welfare; and that they are kept by the power of God through faith unto salvation."

The Confession of Faith of the Presbyterian Church, 1947, page 50: "V. God doth continue toforgive the sins of those that are justified: and although they can never fall from the state of justification, yet they may by their sins fall under God's fatherly displeasure, and not have the light of his countenance restored unto them, until they humblthemselves, confess their sins, beg pardon, andrenew their faith and repentance.

Most other Calvinist creeds contain about the same wording in setting forth this doctrine that the believer is eternally saved and cannot be lost. It

Page 2

must follow from this theory that either the child of God — and this is the person under consideration here — has no free will to do evil or God will save this person in his sins. If the first is true, there is no need to tell him to do good and not evil because he has no power of will to do so. If the second is true, all one must do is believe on the Lord and forget all else the New Testament says about taking heed hoyou live. The principle in this article of faith makes it impo ible for a child of God to commit sin and be lost. The only conclusion is that he is so safe from hell that he can commit any sin under heaven and still go to heaven without repenting, or he cannot sin — God will not permit him to commit any sin. In either case he has no free will to choose right and wrong that will affect his eternal destiny in heaven. The Bible does not teach that obnoxious doctrine.

The importance of a study on this subject may be seen from the inescapable consequences that must follow if it is true. First, there is no danger of beinglost in hell after one is saved, therefore, one does not have to be concerned about passages that warn offalling away from God. Second, the conclusion would lead to all forms of immorality without fear of beinglost in hell. This is too much for one to accept whoknowsthe Bible.

The argument is made that we now have eternal life and can not lose it, if it is eternal life. "He that heareth my word, and believeth on him that sent me,hath everlasting life, and shall not come into condemnation ; but is passed from death unto life" (John 5:24). T his is one proof that we now haveeternal life and cannot lose it — cannot be lost in hell.

Fir st, those who argue in this manner demandthat we show a clear passage that says a believer will be lost in hell. For me to say that one can become a castaway, an unbeliever, fall away, etc.brings the reply that these passages do not say that the believer will be lost in hell. But where is the passage that says the believer will go to heavenThis passage says he "hath everlasting life, and shall not come into condemnation." It does not say thbeliever will go to heaven.

I recognize that such terms as preserved in Christ, sinneth not, cannot sin, shall not perish, hath eternal life, and kept by the power of God, signify a justified condition and would indicate salvation in heaven upon the conditions of faithfulne . But it is also true that falling away, departing from the faith,deny the faith, cast off faith, deny the Lord, signifya condemned condition which, if one does not repent,will end in the lake of fire and brimstone, which is the second death: hell. When one demands that a passage be produced that says a believer will turnand be lost in hell, we can ask for the passage that says a believer will go to heaven regardless of what he does. In fact, every term that can be construed to mean heaven is applied to the believer in any condition, but no term that would indicate departure from God means to these people that the believer is going to hell.

The whole matter is simply this: If a child of God can be lost in hell, it follows that we must heed all the warnings, commands and instructions in theNew Testament to be saved when life is over. This

The points emphasized in this verse are: (1) the believer hath everlasting life; (2) shall not come into condemnation; (3) he is passed from death untolife. It is argued that the believer is the saved person. At the point of faith one is saved, ther ef or e, a child of God. T his believer — a child of God — hath,present tense, right now, eternal life. If he has this life now, it is not something to come later. He hath eternal life. If it is eternal life, and he has it now, it cannot come to an end. T hus, the believer now has eternal life which cannot come to an end. But John said this believer shall not come into condemnation. He hath (present tense) eternal life, and shall not (in the future) come into condemnation. Then Johnsays this believer is passed from death unto life. T his, they say, proves beyond doubt that the believer — the child of God — cannot be lost in hell.

Let us take each of these points and see if the conclusion is justified from the passage.

1. The believer of this passage is one who believes in "him that sent me" — the Father. T he Calvinist order is repent and believe. This passage says nothing about repenting. If one should insist that repentance is included in the wor d "believeth" I insist by the same author ity that baptism is also included. The scriptures make baptism a condition for the remission of sins (Mark 16:16; Acts 2:38; I Peter 3:21).
2. Hath does not always mean a pr esent condition that can not be changed. The first epistle of John was written to "my little children" (2:1) ; "the sons of God" (3:1) ; "my brethren" (3:12) ; and "we have passed from death unto life" (3:14). In the very next ver se he says: "Whosoever hateth his br other is a murderer: and ye know that no murderer hath eternal life abiding in him" (I John 3:15). If the believer of John 5:24 hath eternal life and cannot lose it, the sons of God in I John 3:15 who hate their br other hath not eternal life abiding in them. The last "hath" is as strong as the first.
3. Eternal life is in hope. "In hope of eternal life, which God, that cannot lie, promised before the world began" (Titus 1:2). The hope of eternal life is a promise. "And this is the promise that he hath promised us, even eternal life" (I John 2:25). Hope is always in the future. "For we are saved by hope: but hope that is seen is net hope: for what a man seeth, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it" (Rom. 8:24,25). Hope ceases to be hope when we see (experience) the promise. The hope is eternal life, but if we already possess it in fact, it cannot be hope any longer.
4. Shall not come into condemnation does not mean that it is impossible to turn from this state of not being condemned. T he believer shall not be condemned as long as he continues in this faith. If the believer "shall not come into condemnation" means that he cannot be condemned, then "he that believeth not the Son shall not see life" means that an unbeliever cannot be saved. If not, why not?
5. Is passed from death unto life means no mor e than that the believer is not under sentence of the second death as a believer .

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CATHOLICS SEE THE LIGHT

It is a matter of interest that after centuries the Roman Catholics are seeing the light. They are in a state of turmoil over many things, and some are wondering if they will be able to survive in a modern world. The following article appeared in the Park City Daily News under an AP by-line a few days ago. We have taught the truth on the dress of theChristian through the years and now even theCatholics see the teaching of the New Testament.

"Until the late 1960's, the public apparel of theCatholic clergy in this country was almost invariablyuniform — a black suit and Roman collar.

"Give the collar back to the Romans," writes the Rev. John L. McKenzie, a noted Catholic Biblical scholar, in a recent article in the Critic lampooninthe past fixed form of clergy dre .

He says he now prefers a plain suit and ties from Lyton's. "I found the best way to handle the stares is to stare right back," he adds. "But even then I wonder why the work of God should engage one ina duel of stares."

Cler ical gar b, he says, contributes nothing toservice of Christ, but it does "establish an unwanted and useless gulf" between priests and laity, isolating them from one another. He says this is a "net loss" and part of the present clergy "crisis ofrelevance."

"Nothing in the New Testament indicates there was any difference in dress, status and manner oflife" of ministers and people, he says, "but thmodern priest does not have this in common withthose to whom he must speak."

All religious bodies today are in trouble. The climate of our time is such that even our own brethren, in some places, are seeking ways to change the work of the Holy Spirit. They are now affirmingthat the Spirit sometimes operates apart from theword. There is no end to the damage this will do to those who embrace such teaching. It means that the Bible is no longer the sole guide in religion. Revelation is complete and all-sufficient and remains so on the dress of the Christian and the operation of theHoly Spirit. Both are extremes and both are false.

BAPTISM — WHAT IT DOES

There are many things baptism will not do. Itwill not save the person who will not repent. It will not save an unbeliever. It will not save a relative or friend if I, as a penitent believer, am baptized. However, there are many things it will do.

PUTS ONE INTO CHRIST

When a penitent believer obeys the last command the Lord requires prior to his salvation (that command being baptism, Mark 16:16), he is baptized into Christ. Paul said in I Cor. 12:13, "For by onSpirit are we all baptized into one body . . ." In other words, as the Spirit directs us through the word,we obey his instructions and are baptized. This act of obedience puts us into Christ. Again Paul said in Gal. 3:26-27, "For we are all the children of God by faith in Chr ist Jesus. For as many of you as have been baptized into Christ have put on Christ." To my knowledge, the only way we can get in Christ is by being baptized into Him.

NEW CREATURE "IN CHRIST"

"Therefore if any man be in Christ, he is a newcreature: old things are passed away; behold, althings are become new" (II Cor. 5:17). The Greek word en that is here translated "in" Christ, is a word showing location. If one is "in Christ" he is a newCreature possessing spiritual life. Jesus said, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). Thus life is in Christ: but we must abide "in Christ" in order to retain that life. Jesus makes this clear when he talks about the vine and the branches in John 15:4. He said, "Abide in me, and I in you. As a branchcannot bear fruit of itself, except it abide in the vine; no more can ye except ye abide in me." We see then how foolish it is for people to say they are savedwithout baptism.

Many of our good denominational friends believethat they are saved before and without water baptism. However, we see from the above passagesthat they are in the unenviable position of saying we are saved out of Christ. For, as we have noted,baptism is the only act in the New Testament that puts us into Christ where we become "new Creatures.

CONCLUSION

Unless we can be saved "out of Christ" (withoutbeing New Creatures), we need to obey the Lord and be baptized into Christ where we become "new creatures" in Him.

QUESTION: I would like your thought on theproblem of the church buying and maintaining house for the preacher. We have a brother here at -----------that takes the position that it is wrong fothe church to purchase a dwelling place but it is rightfor the church to give the money to the preacher to secure a place to rent. Your help in this matter will be greatly appreciated. — J. P.

ANSWER: Since I do not know the grounds uponwhich the objection is made, the matter is somewhat difficult to deal with. However, I shall proceed from a positive viewpoint and establish authority for such. If there be any further objection, I shall be happy todeal with it when the grounds therefore are madeknown.

The nature of the authority for church support of a preacher is generic. Neither the amount nor the nature of the support is specified. Both, however, must be within the realm of the generic terms that authorize the support in the first place. All expedients must first be lawful (I Cor. 10:23). The generic terms authorizing church support of a preacher are found in the following verses:

"E ven so hath the Lord ordained that the

which preach the gospel should live of the gos

pel" (I Cor. 9:14, emphasis M.E.P.).

"I robbed other churches, taking wages of them,

to do you service" (II Cor. 11:8, emphasi

M.E.P.).

From I Cor. 9:14 we learn that the Lord has ordained that a preacher should derive a livelihoodfrom the work of preaching the gospel. What constitutes a "living" varies from country to country, from generation to generation, and sometimes from yeato year. Usually, when individuals make a contract with some company for a livelihood, wage, salary,living, etc., there is included as a part of that consideration not only the "take home pay," but als"fringe benefits," e.g., Social Security, Hospitalization Insurance, Retirement Benefits, Investment Sharing Profits, Expense Allowance (travel, car, etc.), Sick Leave, Paid Vacation, sometimes a housefurnishings, utilities, and perhaps other things, allof which go to make up our standard of "living" today. Whether this is all paid for out of a check received by the individual from the company, or part of it provided by the company for the individualmatters very little — it is all part of his "living." This is what the Lord has ordained for the preacher.What constitutes a livelihood for other members of the church is no different from what constitutes a livelihood for the preacher. Whether the preacher receives a check for the full amount of his livelihood, or part of it is furnished otherwise for him by thchurch matters very little, so far as authority is concerned — it is all a part of his "living."

When Paul commended Philippi for their support of him in the work of preaching the gospel (Phil. 4:15-20), he used the following expre ion, "the things which were sent from you," which implies that something other than actual money was received.

From II Cor. 11:8 we learn that Paul received "wages" from churches. The word "wages" appears also in Luke 3:14 in reference to soldiers' pay. In both instances the word is from the same Greek word in the original text. Both then and now a soldier's pay includes more than the actual money received. Furthermore the word, "wages" in II Cor.

11:8 shows that what is given to a preacher forpreaching the gospel is not benevolence. I am not an object of charity — at least, not yet. Any preacher might become such, but what he receives for preaching the gospel cannot be so cla ified. If so, then onlynecessities could be given, otherwise it would not be benevolence in the strict sense of that term. The i ue is not whether we are paying the preacher enough to meet the necessities of life, but rather are we giving him a "living" commensurate with the standards of the hour?

In the light of these observations, one must conclude that human judgment (expedience) within la("living," "wages") must determine both the amount and nature of the support for one who preaches the gospel.

EIS, "FOR," IN ACTS 2:38

Many preachers who deny that baptism in water is essential to salvation from past sins, confidently affirm that the preposition eis in the Greek text of Acts 2:38 means "because of," or the equivalent o"because of." They conclude that "for" in the KinJames Version should be understood as pointinbackward to sins already forgiven; thus makinbaptism come after salvation from past sins.

"FOR" IN ENGLISH

It is obvious that in the E nglish language we use the word "for" sometimes in the sense of "because of," as in the sentence "He went to prison for murder." It is a matter of fact, however, that this "for" would not translate into the Greek as eis. This "for" usually comes from the Greek conjunction gar. It could also come from the preposition dia.

TRANSLATIONS OF ACTS 2:38

It is noteworthy that no reputable translation oActs 2:38 translates eis as "because of" or the equivalent. The following list is a sampling of English translations of Acts 2:38. Note the translation of the phrase "for the remission."

King James Version: "for the remi ion" EnglishRevised Version: "unto the remi ion" American Standard Version: "unto the remission" Revised Standard Version: "for the forgiveness" New American Standard Bible: "for the forgive-ness" New English Bible: "for the forgiveness" Williams' Translation: "that you may have your

sins forgiven"Young's Translation: "to remission of sins" Twentieth Century Translation: "for the remission" Anderson Translation: "in order to the remi ion" Living Oracles: "in order to the remission" American Bible Union Translation: "for the remi ion" Modern Reader's Bible: "unto the remi ion" Emphatic Diaglott: "for the forgiveness" Moffatt's Translation: "for the remi ion" MacKnight's Translation: "in order to the remission" Goodspeed's Translation: "in order to have your

sins. . ." Weymouth's Translation: "for the remi ion" Rotherham's Translation: "unto the remi ion" Douay Version: "for the remission"

Wycliff's Translation: "into remi ion" Lamsa's Translation: "for the remi ion" The Jerusalem Bible: "for the forgiveness"

SHORT SWORD SWIPES

Homosexuality is now scriptural. Yes, that's right

— if you accept the New English Bible as a standard of authority. In Genesis 19:5 the King James Version says: "And they called unto Lot, and said unto himWhere are the men which came in to thee this night? bring them out unto us, that we may know them.Now note how the NEB reads: "They called to Lot and asked him where the men were who had entered his house that night. 'Bring them out,' they shouted,'so that we can have intercourse with them.'" A recent newspaper article, which I have, said, "The NE B makes the homosexual implications of the plea more evident."

The same article also said: "In Genesis 11, the story of the Tower of Babel is prefaced, 'Once upon a time .. .,' clearly indicating that the scholarly consensus was that the story was a pre-scientific myth that was never intended to be dealt with as straight historical narrative."

To the modernist, every miracle in the Bible must be accepted as a myth or parable, and certainly not as a literal occurrence or fact.

It is shocking to hear many of the young peoplediscuss their moral standards. An article in the Arkansas Democrat, April 11, 1970, gives a report of a survey on a college campus in Arkansas. The students were asked to give their honest opinions on premarital sex. Here are some of their statements:

"Premarital sex should be sanctioned because it's the only way that people can be sure they will bcompatible in married life."

"It all depends on who is involved and how hefeels about you, but as far as doing it just for kicks,I say no."

"I think it's all r ight for the kids today because I believe that young people are more mature than they were a few years ago. I wouldn't put anyondown for it, that's for sure."

"Since it's the only kind of sex I've ever tried,I guess it will have to do until something better comes along."

"I think it's fine. I really don't see how a boy andgirl could ever expect to get married without having premarital sex beforehand."

"I believe in premarital sex as long as both peopleinvolved are emotionally mature."

The word of God says, "Now the works of theflesh are manifest, which are these: Adultery, fornication, uncleanne , lasciviousness . . . they whichdo such things shall not inher it the kingdom oGod" (Gal. 5:19, 21). It does not say unless they are "emotionally mature."

Does it disturb you to see thousands of Amer i-cans sitting around drinking beer and smokingcigarettes while they wait for their welfare checks ?

A Life Magazine reporter questioned 500 doctors in a national cross section survey ("What Doctors Think of Their Patients," Life, Oct. 2, 1970). Whenasked about smoking cigarettes, 97% of them said that smoking was a cause of lung cancer and 93% said it was a cause of heart disease. When asked,"What are the major ways your patients damagetheir own health?" the first three answers were:

1. Smoke too much. 2. Eat too much. 3. Drink too much. In spite of this and other evidence, some brethren contend that they don't know what theyare talking about and that smoking doesn't harm them. Such is pure prejudice and dishonesty!

In a recent speech in Las Vegas, Vice President Agnew, in speaking of drugs, etc., said: "We havearrived at this culture partly because society's natural resistance has been broken down by the pilpopping of adults who fancy they need a pill to getto sleep and a pill to wake up. This, coupled withgrowing adult alcoholism, was all that some of our younger citizens have needed to do some experimenting on their own." He said that in too many ofthe lyrics of popular songs "the message of the drug culture is purveyed ... at its worst, it is blatant drug culture propaganda.

"I may be accused of advocating song censorshipfor pointing this out, but have you really heard the wordsof some of these songs ?" he asked.

As long as the Vice President talks like that, I say, "Go, go, Spiro!"

In commenting on the divorce and remarriage of a famous Arkansas politician, another well-known politician said:

"My gosh, in this day and time I think about half of the country is divorced, aren't they? I think its effects have been negligible. Twenty or 30 years ago,it probably would have ruined him." (Arkansas Democrat, Aug. 30, 1970.

What does 20 or 30 years have to do with it? In reality, nothing, but it does show how attitudes and standards have changed. If the man's divorce andremarriage would have been wrong 20 years agoit's wrong now. Incidentally, the remarriage or something had more than a negligible effect for hewas defeated.

The November 17, 1970 i ue of Look Magazinehas 13 1/2 pages of whiskey and cigarette advertisements. I'm sure that these are far more harmful than cyclamate — and the Gover nment has banned it!

I am putting the caption of this article in quotation marks because I am copying Irven Lee's caption. I think it is a good one. Preachers have deceived me. Those for whom I had great respect in days gone byhave so lived and worked that I have lost that confidence. Those whom I thought would stand by theword of God have not; and those I thought wouldnot, have stood. The advice of the Spirit: "Let no one deceive you with empty Words" (Eph. 5:6) is good. I think a few preachers really do not intendto deceive, but they do at times. Like Caesar, they are ambitious and, therefore, often let their zeal run away with them. T he death of Jesus Chr ist is the one thing God has given to us to reconcile us to Himself, so we ought not to try to convert anyone with anything else. If we cannot get people toaccept the truth that Christ died and rose again thethird day, they cannot be added to the church bthe Lord (Acts 2:41-47). And, of course, such people are not saved.

Jesus never said that the world would know that we are his disciples by the fact that we have beebaptized. I learned a long time ago from J. HenryHorton that one's being baptized does not guarantee either his being redeemed or his being added to thchurch. I asked him about a certain person where I was staving while I was in a meeting where hewas preaching regularly and he said: "I don't know

— I baptized this person." I did not ask him anymore questions for I knew that I had already, andwould continue to baptize people who would not besaved, and, therefore, would not be added to thchurch. Jesus said, "A new commandment I givunto you, that ye love one another; as I have lovedyou, that ye also love one another. By this shall allmen know that ye are my disciples, if you have loveone for another" (John 13:34, 35). And in I John

3:10: "In this the children of God are manifest, and the children of the devil: whosoever does not righteousness is not of God, neither he that loveth not his brother." Continue to read through verse 18. Then read I John 4:19-21 and into the 5th chapter.

One thing that gives preachers and others power is our own prejudice. I heard the great H. H. Adam-son once say that he used to think that if a manwere, a member of the church his pa was, he wasall right. But that will not be sufficient. No preacher who wants to do right will object to brother Lee's article under the above heading.

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Did you know that a basic design of the new rock music is to widen the gener ation gap and pr epar e young minds for a revolution which they allege icoming. If not, then you have not listened to andunderstood the meaning of the lyrics of these moder n songs.

Did you know that a number of rock-music songsthat have stayed at the top of the hit parade for months are devoted to the promotion of illicit sexdisregard for marriage and the home?

Did you know that many r ock songs encour agethe use of dope? Yes, MANY of them do! One suchrecord was designed to recreate a drug experience as best they could r epr esent it in music.

Did you know that many r ock songs encour ageyoung people to quit school, leave home, go to "Hippieland" and live in filth without morals and without shame ?

Did you know that a r hythmic beat may have ahypnotic effect and that innocent young people are mesmer ized into accepting the whole atmospher e of hippyism by the incessant repetitions of these blaring, r aucous r hythms?

Did you know that the lar gest age gr oup pur chasing rock records is found in girls from ages 9-13? Ar e childr en of this age matur e enough to r ecognizethe harmful effect of such music? They need helif they are going to see the evil, harmful effect ofsuch music and are to make selections of records that will be constructive and helpful rather thanhurtful and perhaps damning.

Did you know that it is actually the design of rock music to contribute to the disillusionment, confusion, disturbance and bitter ness of youth? Designing men are intent upon making our young people turn away from the good things which we have held before them to a new "order" of things. But their "order" is not order — it is chaos and anarchy. In rock music religion is ridiculed, patriotism and productivity are held in derision.

Did you know that demonology and satanism are featured in a number of rock songs ? Witchcraft and astrology of dark and ignorant ages past have beenrevived and have become a religion to many and are being featured in rock songs.

Do you not think that it is about time that par

ents began paying attention to what it is that their

children and their friends are listening to? Many

people ar e almost wholly unawar e that ther e is such

a problem as we presently have — and already it has

reached grave proportions. Many rock records should

be burned or broken. But before they are broken,

young people should be informed as to why it is

necessary-Do your job right and they will help yo

break them. It is about time that parents began t

shoulder their responsibilities as parents.

Censoring rock-music will not be easy for parents

because of the fact that the lyrics are set in the

vernacular (the new language) of the hippie. They

have their own vocabulary and many words which may mean little to us convey a world of meaning tyoung people who have learned to speak their language. But saying that the task will not be easdoes not mean that it is impossible. Love for ourchildr en and their souls should prompt us to takewhatever right measures we must take to see to itthat our young people ar e not corr upted in mindsoul, and body.

718 L ambuth L ane Deer

Par k, T exas 77536

In the October i ue of Searching the Scriptures,Brother E. V. Srygley, Jr. authored an article concerning the meaning of the Greek word, HEAUTON,as used in James 1:27. His diatribe in assigning individual action ONLY to its surfaces in a desperation that freezes and seizes the truth like rigor mortis abody. Herein he stigmatizes all Christians as "liber al" who do not agr ee with him. I do not live insuch latitudes, for I am not a liberal, conservative, or anti, neither am I a Jew, Catholic, Pr otestant, or Campbellite — strange cozenage indeed for a Christian !

SEARCHING THE SCRIPTURES

He denied that HE AUT ON can be both singular and plural in number. This oracular statement that language, ver nacular or for eign, cannot r epr esent itself by ambi-number is disallowed. English as well as Greek words may be expressive in both numbers. Notice please: T he pr oper noun, "GOD," is used aa singular absolute in E ph. 4:6, "One God . .." butin Gen. l:1, it is compounded by Unity in Trinity, andin ver se 26, it is compounded objectively, "let Umake man. . . ." The Greek is no less demonstrable: "himself," properly translated "oneself" in Jas. 1:27is freighted with indefinity. Its mdefmitude is characterized by sex. number, and race. These things are not definite but implied.

HEAUTON

Our Brother says that no Lexicographer defines HEAUTON as being plural. The truth is better: Onpage 163, paragraph 3, Thayer says of the word,"it is used frequently in the plural for the reciprocal pronoun; ALLELON, ALLELOIS." Mr. Thayer Ibelieve, but who avouches for the "scholarship" thadenies? HEAUTON appears again in I Cor. 11:28"L et a man examine 'himself and so let him eat. ..." The compounded, reflexive, and indefinite pronoun is indicative of collective action, for the church is to eat the Lord's Supper, Acts 20:7: "When the disciples (church) were come together to break bread. . . ." If the church cannot act in pure religion,it cannot act in the Lord's Supper. If it can act inthe Lord's Supper, it can act in pure religion.

PLURALITY IN COLLECTIVE ACTION

Gen. 1:26, "L et US make man. ..." T he pronoun

"US" is a collective plurality of three. The word"make" is the collective action of the plur alitytherefore, it is not absurd to assert that collectiveaction is identical WITH plurality

Post Office Box 792 Dade

City, Florida 33525

In a recent conversation with a member of a prominent denomination I stated my position as being able to act ONLY within the realm of established Bible authority. Our discussion was not hindered by prejudice but was prompted by a desire to know the will of the Lord in matters of faith and practice. At the conclusion of our conversation my friend made the following observation with regard to whatI believe, practice and preach: "It is all right tbelieve the Bible and to do that which is found in its written word as long as I DON'T GET TOO NARROW IN MY THINKING."

"O Lord, I know that the way of man is not inhimself: it is not in man that walketh to direct his steps" (Jer. 10:23), said the weeping Prophet ofJehovah. It is recorded of David "Teach me thyway, O Lord; I will walk in thy truth" (Psm. 88:11). Man's problem today lies in the fact that he does not follow the way of truth, and herein lies the cause of all religious confusion and turmoil. His desire to serve the Lord is motivated by emotionazeal without adequate knowledge of the wr itten word. Thus he has for over 1900 years thought himself to be "Safe in the arms of Jesus" when in reality he has been "Carried about with every windof doctrine, by the slight of men and cunning craftine , whereby they lie in wait to deceive" (Eph.4:14)

In the giving of the "Great Commi ion" to his disciples, Jesus said "All power is given unto me iheaven and in earth" (Matt. 28:19). On the mount of transfiguration, God made the following pronouncement of authority: "This is my beloved son: HEAR HIM" (Luke 9:35). This same God speakingthrough his servant Moses said "Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live" (Deut.8:3). While wise king Solomon summed it up thus: "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man" (E ccles. 12:13). Yet mfriend bids me not be "TOO NARROW" in mthinking while the word of God forbids me to dootherwise.

AM I TOO NARROW ... IF ... I believe: "The Law was but a shadow of better things that were to come" (Heb. 10:1). That it was our schoolmaster to bring us unto Christ that we might be justified byfaith (Gal. 3:24). "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must of necessitybe the death of the testator. For the testament is of force after men are dead: otherwise it is of no strength while the testator liveth" (Heb. 9:15-17).That with the death of the testator (Jesus Christ)the wr itten ordinances of the Law and the Law itself were blotted out and done away with beinnailed to the cross (Col. 2:14)

AM I TOO NARROW... IF.., I believe: That only through the blood of Christ I might have the redemption of my sins. "The blood of Christ cleanseth us from all sins" (I John 1:7). "In whom we have the redemption through his blood, even thforgiveness of sins" (Col. 1:14). And that the ONE and ONLY WAY I might come in contact with theblood of Christ for the forgiveness of sins is throughthe waters of baptism. "Repent and be baptized every one of you in the name of Jesus Christ forthe remi ion of sins" (Acts 2:38). "And now whtarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:16). "Know ye not that so many of us were baptized into Jesus Christ were baptized intohis death? Therefore we are buried with him bbaptism into death: that like as Christ was raised up from the dead by the glor y of the Father, even so we also should walk in newness of life. Knowingthis that pur old man is crucified with him, that thebody of sin might be destroyed, that henceforth wemight not serve sin. For he that is dead, is freed from sin" (Rom. 6:3, 4, 6, 7).

AM I TOO NARROW ... IF ... I believe: There is but one blood bought church which can bear thename of its builder and purchaser within the confines of the New Testament. "And I say unto thee,that thou art Peter, and upon this rock (the confession of Peter and not Peter himself, see vs. 14-17)I WILL BUILD MY CHURCH: and the gates of hell shall not prevail against it" (Matt. 16:18)

"The church of God, which he hath purchased with his own blood" (Acts 20:28); "Chr ist is the head of the church and he is the saviour of the body" (Eph. 5:23). "There is but one body, and onespirit, even as ye are called in one hope of your calling. One Lord, one faith, one baptism. One God and father of all" (Eph. 4:4-6). "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12).

Then certainly I AM NOT TOO NARROW in mthinking when I believe that as there is but oneChrist and one Body and one faith wherein I can be justified then there is but one church, "HIS CHURCH," wherein I might find salvation. "Theythat gladly received his word were baptised: anthe same day there were added unto them aboutthree thousand souls. And they continued steadfastly in the apostles doctrine and fellowship, andin breaking of bread, and in prayers. And the-Lord added to the church daily such as should be saved" (Acts 2:41-42, 47)

AM I T OO NARROW... IF.. . I believe: the words of my saviour and king: "E nter ye in at thestrait gate: for wide is the gate and broad is the way, that leadeth to destruction, and many are there which go in thereat; Because strait is the gate, and

narrow is the way, which leadeth unto life, and few there be that find it" (Matt. 7:13-14). Not everyonethat saith unto me, L ord, L ord, shall enter into thekingdom of heaven: but he that doeth the will ofmy Father which is in heaven" (Matt. 7:21). "For by thy words thou shalt be justified, and by thywords thou shalt be condemned" (Matt. 12:37)"And whatsoever ye do in word or deed, do all ithe name of the Lord Jesus, giving thanks to Godand to the Father by Him" (Col. 2:17)

I can NOT be TOO NARROW in what I believe, practice and preach if I follow the instructions of Paul to the young preacher Timothy: "Study toshow thy self approved unto God, a workman thatneedeth not to be ashamed, rightly dividing theword of truth" (II Tim. 2:15). Once followed, this instruction leads to an irrefutable fact: "All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousne : that the man of God may beperfect, thoroughly furnished unto all good works" (II Tim. 3:16-17)

The Bible is its best commentary, dictionary anlexicon, therefore I have not tried in this article tobe dependent upon the wisdom of man but haveendeavored throughout to let the Bible speak for itself and through its answers to the questions proposed reveal the truth of God's written word. Soyou see, dear reader, that I cannot be TOO NARROW IN MY THINKING, whereas my friend whodoes not know the truth can be TOO BROAD MINDED towards the Bible and the things of God."Choose ye this day whom you will serve, but as for me and my house we will serve the Lord" (Joshua 24:15). Think on it. ... Your eternal destiny depends upon your answer.

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T he question as to how a man can be saved andmade right with God must always be answered finally "by grace, through faith" (Eph. 2:8,9). Andwhile this does not dimmish the importance or the necessity of works of obedience it does put them itheir proper perspective and keep them there. The tendency today (as in the Jerusalem church) is to put too much stress on man's response to God andperhaps not enough on the wonderful grace of Godwho, by the faith of Christ, receives us into His favor and blessings.

Yet this wonderful teaching can be perverted — it was even in the days of the apostles and prophets

— and Scripture gives a safeguard on the opposite side of the road as well. Because the unlearned and unstable wrest the Scriptures unto their own destruction (II Pet. 3:16), we have the inspired admonition to "beware" lest we "fall from steadfastness" (II Pet. 3:17). And we are urged to "grow ingrace and in the knowledge of our Lord and Savior Jesus Christ" (II Pet. 3:18).

The gospel of the grace of God (Acts 20:24) is to those who gladly accept and obey it the power ofGod unto salvation (Rom. 1:16). To those whoseeyes are blinded by the god of this world (II Cor,4:4,5) it is a savor of death unto death (II Cor. 2:14-17). Scripture speaks of several cases in whichgrace cannot help. Let us notice three in this brief article.

1. The grace of God may be received in vain (IICor. 6:1). Some will become puffed up by their own supposed state or good works, be spoiled throughvain deceit (Col. 2:8), and one day find themselves fallen from grace (Gal. 5:4). God warns the one who thinks he stands to take heed lest he fall (I Cor. 10:12). This person frustrates the true grace of God by supposing that his own obedience justifies him and that he need not therefore rely wholly on theatoning blood of the Son of God (Gal. 2:21). Only perfect obedience can save, and while man's never is, Christ's was — and in Him God can save us. How ironic and tragic it would be for those of us who emphasize that one may fall from grace if we should ourselves fall because, like the Galatians, we turned to rely on our own righteousness instead of that of the Son of God!
2. Some will fail of the grace of God and be lost(Heb. 12:15). T his may come through indifference.Some will neglect the great salvation in Christ (Heb.2:3). Others will receive God's grace by identifyingwith Christ and His righteousness (Phil. 3:8,9) inthe obedience of faith (Rom. 16:26; Col. 2:12), butwill then draw back unto perdition (Heb. 10:39).They, too, will fail of the grace of God (Heb. 12:15).
3. Others will turn the grace of God into lasciviousness and be lost (Jude 4). T hese imagine thatGod's grace overlooks intentional and persistent sin by men whose hearts are not even set on doing thewill of God. Such use their liberty as a cloak of maliciousness (I Pet. 2:16). These rebellious and willful sinners do despite to the Spirit of grace (Heb. 10:29). For them nothing remains but a fearful looking for of judgment and fiery indignation(Heb. 10:27). They should know that it is a fearful thing to fall into the hands of the Living God(Heb. 10:31)

Yet God sent not His Son into the world to condemn the world, but that the world through Himight be saved (John 3:17). The grace of God has appeared (Titus 2:11). Do YOU stand in it, justified by faith — faith that works through love (Rom. 5:2; Gal. 5:6) ? Do you have peace with God through our Lord Jesus Christ (Rom. 5:1)? Trust and obey

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OUTLINES OFFLORIDA COLLEGE LECTURES 1968

Detailed outlines of each speech delivered at the 1968 Florida College Lectures.

Price: $2.00

FALL MEETINGS James P. Miller

It would be hard to find a better schedule of meetings than I have had this fall. Preaching in four efforts in as many states, it has been a privilege to work with some of the finest congregations in theland.

Tampa, Florida

T he meeting just finished in T ampa, Florida brought back many happy memories of the 17 years I worked with the Seminole congr egation. T ampa is one of the several cities where the truth on present issues was almost completely triumphant. T her e ar e over 25 churches standing for the all-sufficiency of the church as opposed to three who teach it needsthe help of human institutions. The Seminole church is as large or nearly as large as the three liberal churches combined.

T he meeting began on Monday night, November 9th and continued thr ough Wednesday night, November 18th. It began with an audience of almost three hundred and reached a peak in attendance onSunday night with upward to five hundred present. Brethren came from many of the churches, not only in the city but from towns and villages around Tampa as well. The fellowship of these brethren has been mine for many years and I appreciate it to thefull degree.

For eight days there were no additions, but on the last night nine people came forward, five to be baptized and four to be r estor ed. Br other Bar ney Keithand Mike Haley are now working with the Seminolecongregation and the work is moving forward. Itwas a real pleasure for me to be with them. Needless to say the effort closed on a fine note with nineresponses to the gospel. I am glad I left the work ingood hands and in such a feeling of mutual respect that such a meeting could be r ealized.

Valley Station

Earlier in the fall it was my good fortune to work with the Valley Station congregation and with Louis Willis in Louisville, Kentucky. Valley is a church of some thr ee hundr ed member s that has been a power for truth for many years. Any one seeking a placeto worship in that part of greater Louisville woulddo well to consider this fine congregation.

East Memphis

Just a few weeks after the meeting in Louisville Idrove to Memphis, Tenn. and preached in a meetingwith the fine congr egation that meets in East Memphis. This congregation was not as large as some of the others but is growing. We set a record for the size of the Sunday morning worship and as I remember it was 162. The strength of this group, however, cannot be measured in its number. It is a well informed and aggressive congregation with good leadership. They meet in a new building in a good part of town and their preacher, Don Bassett, who worked with me at one time at Seminole, is known far and wide for his ability to tell the story. There were several baptisms and some restorations.

Pine Bluff, Arkansas

The Sixth Avenue congregation in Pine Bluff, Arkansas is the congr egation wher e L eonar d T yler spent so many year s. Edgar Die followed him andthe church now has Fred Stacy working with it.Long one of the leading churches in the state, itstarted a new congregation in the city this year and brother Die moved to work with it. This was my second effort with these brethren in the last ten years. With a strong eldership and brother Stacy's zeal it has a bright future.

John D. Swatzell — After 7 1/2 years labor with the Needmore congregation in Haleyville, Alabama, I am moving to Russellville, Alabama to wor k with theWashington Avenue church beginning January, 1971.

Donald R. Givens, 4349 Vassar, Port Arthur Tex., I have just returned from Milbridge, Maine where we labored in a gospel meeting. The church in Mil-bridge had worked hard for the success of the meeting by distributing hundreds of tracts; makingposters and displaying them in store windows; inviting the townspeople personally, etc. We had atotal of 31 differ ent denominational people to attend.Good contacts for study were made. We discussedthe scriptures with "reformed" Latter -Day-Saints and Congregationalists and Nazarenes and others. Bro. W. C. Sandefur is the tireless and able preacher in Milbridge. He is highly regarded and has mademuch sacrifice for the Lord in his work in Maine.

I know personally of a man who was raised in thestate of Maine and earnestly desires to go into full-time preaching there. If you are interested in supporting a New Englander to preach the gospel inthe needy fields of New England, get in contact withme and I will send you the pertinent information.

T he wor k continues well at T homas Blvd. Had one baptism in our meeting with Robert Turner.

Robert W. LaCoste, 718 T hunderbird #5, Her e-ford, Texas 79045 — I was in a meeting at 60th andLamarr, Glendale, Arizona, November 23-29.

Bobby K. Thompson of North Miami Avenue church in Miami, Florida preached in a meeting atUmatilla, Florida, November 2-8.

BAKER CHURCH OF CHRIST prophet say, "O Lord, I know that the way of man is not in himself: it is not in man that walketh to Baker, La. dir ect his steps" ( Jer. 10:23).

The church in Baker, La. recently concluded a meeting with Bill Crews of Beaumont, Texas doing some excellent preaching. Meetings are scheduled for 1971 with Paul Keller and Leslie Diestelkamp.

Baker is a few miles north of Baton Rouge citylimits, near the Baton Rouge Ryan Airport. Themeeting house (Boy Scout building) is located onMagnolia Avenue approximately three blocks off Louisiana State Highway 19. This is a temporary meeting place for the Baker church. A lot is beingpurchased in the Northeast section of Baton Rouge,and plans are being made for a building soon.

We are small in number, but we wish to make itknown that we stand against all error, unscripturalteachings and liberal practices. This is the onlchurch in Baton Rouge which does so.

We invite faithful saints who may be in the BatoRouge area to seek us out and worship with us. Forfurther information write or phone T. B. Smitherman, 1167 Aurora Place, Baton Rouge, La. 70806. Phone 504-927-7730.

Don R. Taaffe, 3118 San Jose, Tampa, Florida — Terry Sumerlin of Refugio, Texas will conduct ameeting at the Dundee church of Christ, DundeeFlorida, January 20-26, 1971. Brother Sumerlin was the regular preacher at Dundee from October 1969to May 1970. We recently had two baptisms at Dundee.

One of the greatest, gravest dangers confrontingman is his excessive admiration and veneration of science. The spectacles of scientific accomplishment are before us in all their intellectual, technologicalgrandeur and splendor. An immense amount of awesome wonderment-water has gone over the scientific dam in the past century, and the end is not yetFrom the folly of the alchemist we have progressed to the truth of laborator y analysis.

Within the confines of the pristine prestige of scientific success a school has emerged which saythat with motivation and imagination man can control his destination. Though human history belies it, and God's word denies it, the thought is there. It is not new. Irreverent man, bent on profane service, has ever considered himself the father of his own fate, the determiner of his own destiny

God lamented such an attitude in the sacred scenes of Scripture: "Hear, O my people, . . . but my peoplwould not hearken to my voice, ... So I gave them up unto their own heart's lust: and they walked itheir own counsels" (Psa. 81:10-12). "I have spread out my hands all the day unto a rebellious people,which walketh in a way that was not good, aftetheir own thoughts" (Isa. 65:2). Well did the

DANGERS OF SCIENCE WORSHIP

No one is opposed to science per se. As DougBurgess has said, "One may work at assemblingtelephones, drive by the doctor's office in his air-conditioned Thunderbird to get a shot of penicillin for his infection, go home and slip on his nylon andacron lounging robe, turn on his color television to watch a program brought in from near the surface of the moon while he waits for the timer on the stove to let him know that his quick-frozen TV dinner is ready; look you in the eye and declare,'Why should I be concerned about science; what has science ever done for me ?' " Such a one is self-condemned.

But there are dangers inherent in the glorification and deification of science, namely:

1) Scientific Theories Are Accepted AsFact. Carefully controlled experiments have proven so manyhypotheses that it has become heretical to doubt the speculation of a scientist. Therefore, when abrilliant mind makes a guess about matters which contradict the word of God, he is accepted and the Bible is rejected. Anyone who defends the Bible and denies the theory is "anti-intellectual." But the "brilliant mind" is so styled by its handling of facts. When it leaves its domain of evidence and truth,which never contradicts God's revelation, it is as fallible as any human invention and as unreliable as any blind step

2) A Scientist's Word Is Accepted Without Question On Any Subject. Place a capable E nglish instructor before an English cla , and he will ringwith the dictates and decrees and principles and precepts of our language. But place him before a physics class, and he may think that Sir Isaac Newton was Fig's father! What is the problem? He is out of his sphere of knowledge. So, with the scientist. He may calculate and demonstrate the precision mathematical bearings of a flight to Mars. But when he speaks about the existence of God, or the Bible as the word of God, he speaks out of his specialty.He is relegated to the status of a lowly "layman."

So great is our respect for the conquests of science that we accord the scientist a reverent hearingon topics out of his field that accedes the former Catholic awe of Papal edicts. Remember, a registered pig may have all the physical qualities that would make good ham and bacon, but you cannottake him and win the Kentucky Derby

3) Scientific Accomplishments Make God Obsolete. Due to an undue reverence of science, God is considered "last year's model." Some theological students were asked to give their immediate "gut" reaction to the question, "Does God understand radar?" Most answered "No." It is indicative of the modern concept of God, which in reality and actuality is no God at all. Since science has asked, answered and solved many questions and quandaries of mind and matter, it is made to appear that the ultimate salvation or perfection of mankind depends on the man in the white coat, not on an antiquated,out-dated "old man upstairs."

T he epitaph of such philosophy was written bythe Spirit with the pen of Paul, "Because that, when they knew God, they glorified him not as God,neither were thankful; but became vain in theirimaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things" (Rom. 1:21-23).

CONCLUSION

If we are to applaud science, let us do so in theawareness that its discoveries serve to illuminate the infinite vastness of God's wisdom and creation. Human wisdom does not originate or create, therefor e, it must not be allowed to r egulate or dominate.

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PAP

THE BROKEN MOLD

A light hearted attempt at biography of James

P. Miller by his only son, Rodney Miller.

"Written in the hope that this volume may be read with pleasure and profit and that the thousands who have heard PAP preach the gospel will find a place in their home for this work as they have found a place in their hearts for PAP himself."

— Rodney Miller

* * * *

Club of Four1 copy"Woman's Covering" FREE

TWENTY-FIFTH ANNUAL LECTURE PROGRAM OF FLORIDA COLLEGE

Hutchinson Memorial Auditorium, Temple Terrace, Florida

January 25-28, 1971 THEME: "ALL

SUFFICIENT CHRISTIANITY"

MONDAY, JANUARY 257:30-8:25 p.m. "ALL-SUFFICIENT CHRISTIANITY VS.HEATHEN RELIGION" ............................................................ Melvin Curry 8:30-9:30 p.m. "ALL-SUFFICIENT REVELATION" .............................................. Jim Rury

TUESDAY, JANUARY 26

9:00-9:45 a.m. "CHRISTIANITY AND RECREATION" .................................Lindy McDaniel9:55-10:40 a.m. "HUSBAND AND WIFE" ......................................................... Paul Andrews

10:50 - 11:35 a.m. "CHRISTIANITY AND BUSINESS".....................................Bryan Vinson, Jr.

11:45 -12:30 p.m. "ALASKA AND PHILIPPINES"...................................................Cecil Willis

2:20 p.m. PLAY...........................................................................................College Group7:30-8:25 p.m. "ALL-SUFFICIENT SAVIOUR" .....................................................Jere Frost8:30- 9:30p.m. "ALL -SUFFICIENT RELATIONSHIP (THE CHURCH)" ...... Ferrell Jenkins

WEDNESDAY, JANUARY 27

9:00 -9:45 a.m. "CHRISTIANITY AND MENTAL PEACE"......................................John Witt

9:55 -10:40 a.m. "PARENTS AND CHILDREN" .................................................... Ray Coates

10:50 -11:35 a.m. "CHRISTIANITY AND SOCIETY" ........................................... Arvid McGuire11:45-12:30 p.m. "AFRICA" ............................................................................. Wayne Sullivan "AUSTRALIA" ..........................................................................Harold Comer 2:20p.m. ROUND TABLE DISCUSSION.........................................................Bob Owen 8:30-9:30 p.m. "ALL-SUFFICIENT SALVATION"............................................Connie Adams

THURSDAY, JANUARY 289:00-9:45 a.m. "CHRISTIAN MILITANCY IN OUR MODERN WORLD" ..........Brent Lewis

9:55 -10:40 a.m. "CHILDREN AND PARENTS" .................................................H. E. Phillips10:50-11:35 a.m. "CHRISTIANITY AND GOVERNMENT" ............................ Colin Williamson

11:45 -12:30 p.m. "NORWAY" ............................................................................... Tom Bunting"JAPAN" .................................................................................... W. C. Hinton

2:20 p.m. BASKETBALL GAME7:30-8:25p.m. PRESIDENT'S ADDRESS .........................................................James R. Cope

8:30 -9:30 p.m. COLLEGE CHORUS PROGRAM

**A special study for women will be directed by Homer Hailey and Ferrell Jenkins. The theme will be "Teaching the Bible." The time will be announced later.