THE DUSSELDORF PAPERSJere E. Frost

Some Communist rules for revolution were captured by Allied forces in May of 1919 at Dusseldorf,hence, "The Dusseldorf Papers." The contents of these papers become more interesting when it is realized that they still constitute a part of thescheme of the religio-political system called Communism. When viewed beside Amer ican societytoday, and most particularly its youth segment,they are nothing short of stunning and staggering as the long range and once seemingly unreachable objectives of these enemies of truth and righteousness are realized and become a part of the street scenes of our cities and hamlets. Many of the youngand not a few of their mod and erratic elders smuglydefend and even applaud the rebellious spirit, lonhair on boys, unisex, and women's lib. Most of these are probably unaware of the forces responsible for the open defiance of authority and the revolutionarybreak from basic and long established codes of moral decency and social decorum; understandably such deny the influence and even the existence of the Dusseldorf papers or any clandestine purposes such as it outlines. Nonethele , the papers were real. They are real today. I have obtained a photostatic copy othese rules for revolution over the signature of Florida's State Attorney (11th circuit, Dade County,1953-1956), George A. Brautigam. These rules were also circulated by Florida Congressman (7th district) James A. Haley in his Washington Report ofMay 23, 1969, of which I also have a photostatic copy. Here are those rules as copied from AttorneyGeneral Brautigam's report along with the note heattached and signed.

COMMUNIST RULES FOR REVOLUTION

A. Corrupt the young, get them away from religion. Get them

interested in sex. Make them superficial, destroy their

ruggedness.

B. Get control of all means of publicity and thereby:

1. Get people's minds off their government by focusing

attention on athletics, sexy books and plays and other

trivialities.

1. Divide the people into hostile groups by constantly
2. harping on controversial matters of no importance.
1. Destroy the people's faith in their natural leaders by
2. holding the latter up to contempt, ridicule and obloquy.
1. Always preach true democracy, but seize power as
2. fast and as ruthlessly as possible.
1. By encouraging government extravagance, destroy its

credit, produce fear of inflation with rising prices and

general discontent.

6. Foment unnecessary strikes in vital industries, encour

age civil disorders and foster a lenient and soft atti

tude on the part of government toward such disorders.

7. By specious argument cause the breakdown of the old

moral virtues, honesty, sobriety, continence, faith in

the pledged word, ruggedness.

C. Cause the registration of all firearms on some pretext,

with a view to confiscating them and leaving the popula

tion helpless.NOTE: The above "Rules for Revolution were secured by

the State Attorney's Office from a known member of the Com

munist Party who acknowledged it to be still a part of the

Communist program for overthrowing our Government.

s/ George A. Brautigam

State Attorney, State of Florida

My interests focuses on points A and B7. I am not nearly as concerned by the purely political aspects of the other items, though their becoming realities in our country is most striking, to say the least. Thebattleground of the all-out struggle for the hearts of the young is pretty well described in these points. Let us not ignore the de-emphasis of religion bdeification of science and education, and by the social gospel, nor let us fail to see the tides of sensualityand glorification of pa ion, nor be blind to the sickening effeminacy in the appearance and manners of so many boys and young men. The enemy is at work. These trends cannot be ignored away; they must be fought back and repulsed by the proper and bold use of the word of God. The Scriptures are not only relevant to today's i ues, but they are actually the only solution and salvation.

MAKING HAVOC OF THE CHURCH

Saul of Tarsus is first introduced to us as an enemy of the cause of Christ. He consented to the death of Stephen and vigorously took part in the great persecution against the church which was at Jerusalem. Acts

8:3 describes Saul's actions in these words: "As for

Saul, he made havoc of the church, entering into

every house, and haling men and women committed

them to prison." The ASV renders the verse thusly:

"But Saul laid waste the church, entering into every

house, and dragging men and women committed

them to prison."

W.E. Vine's Expository Dictionary of New Testament Words defines the word lumainomai as "to maltreat, outrage."

After Saul was converted at Damascus he preached

Chr ist in the synagogues, "that he was the Son of

God." (Acts 9:20). "But all that heard him were

amazed, and said: Is not this he that destroyed them

which called on this name in Jerusalem..." (Acts 9:21).

The ASV says: "And all that heard him were amazed,

and said, Is not this he that in Jerusalem made havoc

of them that called on this man? " This word is from portheo, which W.E. Vine de

fines as "to destroy, ravage, lay waste, is used of the

persecution inflicted by Saul of Tarsus on the church

in Jerusalem, (Acts 9:21, and Gal. 1:23..." Paul said in

Galatians 1:13 that "beyond measure I persecuted

the church of God, and wasted it." In the ASV he

said: "beyond measure I persecuted the church of

God, and made havoc of it. "

In Galatians 1:23 those in Judea who knew not Paul by face had heard "that he which persecuted us in times past not preacheth the faith which once hedestroyed." KJV. The ASV renders it: "He that once persecuted us now preacheth the faith of which heonce made havoc."

What is obviously meant by making havoc of the

church is the persecuting or destroying of both the

faith (doctrine) and those who believed it. To lay

waste is to render to nothing. This was the work of

Saul until he came face to face with the Christ whom

he sought to destroy.

Individuals in the church now are not maltreated physically as Saul did, but they are spiritually mutilated by grievous wolves in sheep's clothing. Almost every congregation has its own internal agents laboring to make havoc of the church. There are many ways by which havoc is being made

of the church today. I mean exactly what the scriptures meant by the words which are translated by"havoc"— destroy, maltreat, outrage, lay waste, andpersecute. Many ways are being used to accomplish this goal, but three are prominent in my mind as I

write this.

LACK OF SPIRITUALITY

The almost complete lack of spirituality on the part of bishops, preachers, teachers, deacons, saints andall, make it obvious that some force has been at work making havoc of the churches in the land. I lay noclaim to having all the answers to this serious problem, but I think I know some of the reasons for it. For ten to fifteen years brethren have been seeking "some new thing": some gimmick by which to attract numbers and compete with the denominations about them. Little by little the great distance between truth and error has been closing, so that now in many areas there exists no longer a scriptural difference between the people who were the Lord's and the denominational world.

The pseudo-intellectuals are the leaders of the attacks that make havoc of the church. More and more emphasis is being put upon schools and education and less and less upon the nature and function of thechurch. Although many educators vehemently denythis, the fruits are too obvious.

I seldom go to the post office that I do not get

some announcement of some "workshop," "forum,"

"dialogue" or some such meeting for the purpose of

finding a compromise among dissenting brethren.

These are almost always arranged and directed by

schools and educators and their influence has its impact upon those who assemble.

In the absence of inspired apostles who could and did deliver the decrees of the King in heaven, there is

not an ounce of authority in the New Testament for

such conduct. Paul, Barnabas, Silas, Timothy, Titus

Peter, John and all those of the first century "de

bated" and "contended for the faith" with all

comers, both in the church and out. They spoke bold

ly the word of truth and cared nothing for the wis

dom of this world. They "disputed" in the market

places, synagogues, and streets of the towns they en

tered. They were, for the most part, considered un

learned and ignorant men (Acts 4:13), but those who

heard them took note that they had been with Jesus. This makes the difference!

I know a few men who have attained the highest recognition in the educational field, but have always recognized the difference between the wisdom from above and worldly wisdom. On the other hand, I know hundreds who have thrown over the wisdom from God in favor of the wisdom of this world. This is where the spiritual drain originates. Spirituality has been virtually lost in many congregations because the preachers and elders are so enamored with the worldly wisdom and devices of "smart" men that the tricks of drawing a crowd and making them like you are being used to replace the powerful preaching of thepure simple gospel of Christ that makes a sinner realize he is lost and headed for hell.

In case you get the idea that I am opposed to education, let me make this one thing clear: I am certain that God expects every man to prepare himself to the fullest to do the best work in life he is capable of doing. But this does not mean that education of thisworld will ever save one sinner from his least sin. It is only important in making a livelihood and servingmankind in some better way.

NO RESPECT FOR DIVINE AUTHORITY

The complete lack of respect for divine authority is making havoc of the church. I can well remember within my lifetime when a statement from the word of God usually settled a matter between brethren, butnow many do not believe in the verbal inspiration of the scriptures. They even debate that we do not need authority for all that we do. Many even become involved in great projects without ever thinking to inquire whether it is authorized by Christ. This is the reason we have had all the trouble with institutional questions, unauthorized works by the church, and theinvolvement of the "Christian" schools with the church. The determination of most school men to get the schools into the treasuries of churches (several have now admitted doing this for years, but they have carefully kept it from the brethren), creates one plan after another to get this easy money. As far as I know Florida College and the school at Athens,Alabama are the only ones not now accepting funds from churches. About all the rest are acceptingchurch funds and even soliciting it with the same zeal as they did a few years ago for orphan homes. Now the men who then strongly denied their belief ischools being supported by churches are now yielding to the pressures of the great force of these in high authority; and I must say here that these are in authority against Christ.

Another place where this lack of respect forauthority shows up is in the organization and function of the church. I am amazed and sickened at the number of churches now who have no elders and do not want them. They make the excuse that they haveno one qualified, and I guess this is so in many respects. But I wonder why they did not do somethingabout the preachers and teachers who for years did not and still will not teach the sound doctrine on the need for elders and deacons and try to help men become qualified by being more spiritually minded

Where is the New Testament authority for the "voting" machinery and "committee" systems that havesupplanted the scriptural a ignment of most of this work to bishops? I am anxious to learn why "sound" churches (when we are talking about institutional problems) ignore divine authority and build a humanorganization within the church called "The Business Meeting" with all its parliamentary officers and rules. This unscriptural organization functions with thepower which often excels anything scriptural foelders, and when one asks for authority, the best I have ever heard is: "How else can we do it?" The same question of the institutional church supported orphan home is asked when they say: "The Lord told the church to do it, but did not tell the how. Howelse can we do it?" I do not see much difference so

far as divine authority is concerned.

If you charge that I am giving aid and comfort to

the digressive brethren on the institutional problem, you missed the point. I am in no more sympathy with

their disregard for divine authority that before; I am

just putting others who have no more respect for

God's authority in the organization of the church in

the same class. This is what is making havoc of th

church today

If you ask why brethren are doing this, I know of

no better answer than to say that they have more res

pect for human wisdom1 than for divine authority.

CONFORMING TO THE WORLD

The conformity of the church to the world is complete surrender. Romans 12:2: "And be not conformed to this world; but be ye transformed by therenewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." More and more the language, dress, conduct, principles of right and wrong that are ruled by the prince of the power of the air, the god of this world (Eph. 2:2; 2 Cor. 4:4) are being accepted by the professed disciplesof Christ. Moral decay is everywhere.

Where is the standard that once branded a liar just what he was and called upon him to repent of it or bedisciplined by the church? What happened to thdivine principle that children are to obey their parents, and that fathers are to bring up their children in the nurture and admonition of the Lord (Eph.6:1-4; Col. 3:20,21)? Now the rules are changing: thechurch is conforming to the world, and the world is making a mockery of God and His word. When itreaches the point that a Christian cannot be distinguished from those of the immoral world by his speech, dress, habits, company, family life, and religious claims, who can deny that these are makinhavoc of the church?

It must rest upon the people like you who read these words with interest to do something about itThere must be a strong, strict, scriptural disciplineinitiated in hundreds of churches who have not known one case of discipline in two or three generations. Those who do not love the Lord and do not want to serve him faithfully must "be put away from among" the church (I Cor. 5:13); "taken away from among you" (I Cor. 5:2); "deliver such an one untoSatan..." (I Cor. 5:5); and "withdraw yourselves fromevery brother that walketh disorderly..." (2 The . 3: 6). Before this can be done effectively done in some places it may be necessary to do something about the cowardly, faint hearted, untaught elders, preachers and church members who are afraid to undertake this obedience to God "because we will lose members" and "just stir up trouble." No member was ever lost or trouble stirred up by obeying God. The trouble was already there and the members were already lost. It must take obedience to God's will in this regard to save these. They are making havoc of the church and something must be done about it. Everything done in word or deed must be done by the authority oChrist. (Col. 3:17).

HAVE YOU RENEWED YOUR SUBSCRIPTION? DO IT TODAY!

QUESTION: Recently quite a disagreement arose among us over the matter of letting little boys make talks, lead singing and read scriptures in a men's training cla . We discussed the differences of singing hymns being worship one time but not beingworship another time. Some affirming it to be alright to use an instrumental accompaniment at homewhile singing hymns and of course others denyingthis. It is believed by some that if one denies the little ones right to lead singing in the class he must not let him offer thanks at the family meal either. Is it scriptural to sing praises unto God with aninstrument at home but unlawful in the church ?

Perhaps you can draw a summation of the ideas

and answer this in the paper. We would appreciate

something from you. T hank you ver y much. —

E. E. H. ANSWER: Worship, like every other requirement

of God for which men shall be judged, demands, first

of all, accountability. However, not all service unto

God is worship. Worship involves homage, praise,

and acts of adoration. Worship unto God involves

three essentials: 1) T he r ight object (God), 2) the

right spirit (attitude), and 3) the right act ("in

truth"). This is established by the following: "God

is a Spirit: and they that worship him must worship

him in spirit and in truth" (John 4:24).

One can practice and train for both service andworship, but such would not be worship. Worship must not only be "in spir it and in truth," but must also be directed unto the right object, namely, God.One might think, reason, plan, and even memorize a prayer to be offered in worshipwhereby he leads the whole congregation inprayer. (This is not to endorse prayer by rote.) Such preparatory efforts, however, would not be worship

In a training class of the church, some member of the church might lead the group in prayer and song. This would be worship. However, everythingdone thereafter or during the class session mighnot be worship, depending upon whether or not all three of the essential elements mentioned above were involved in the things done. Some things done mightbe mere practice or preparatory in nature. Hence,

not being offered as worship — not being directed

unto God, it would not be worship. Song practice is

not worship. Such is a means by which we prepare

ourselves to offer acceptable worship in song unt

God.

Such training classes should be designed primar

ily for members of the church as a means of edifying

itself. However, younger persons (the

unaccountable), in my judgment, might participate on the

grounds of such being incidental to the purpose of

the cla . Such could, no doubt, receive some good

commensurate with their ability — with a view to

assuming full responsibility when they become ac

countable. E lse, how can we justify their singing in

a regular period of worship? I recognize, of course,

that, primarily, the responsibility for training such rest upon parents (Eph. 6:4).

Concerning children offering thanks for the family meal, it is my judgment that such is preparatoryto worship on their part. It is one way by which the parental responsibility to bring children "up in thenurture and admonition of the Lord" (Eph. 6:4) is fulfilled in part. While the unaccountable child sustains an acceptable relationship (safe, not lost — therefore, not an alien) unto God, this relationshipought not to be confused with accountability and its responsibilities. Such action on the part of the un

accountable child is simply a part of his training.

Perhaps, the best method to follow in this instance

would be for some Christian to offer thanks, then,

in addition, let the child offer thanks, as a matter of

training.

Concerning singing praise unto God with an instrument of music, it matters not where it is done —whether at home or in the church (assembly), if itis offered unto God — directed unto Him as the object — it becomes an effort to worship. T hen, allthe essentials of acceptable worship apply. A lackof either would make for vain worship (Matt. 15:9).This, however, does not mean that song practice athome is worship. Songs may be sung at home for practice or for other reasons, right within themselves, and such not be worship. In such instances,the essentials of acceptable worship have no application. I'm persuaded that instruments of music may accompany such singing — in some instances it may be a great aid to practice. I realize that caution must be exercised so as to avoid leaving thewrong impre ion, namely, confusing such with worship. Let no one think, however, that an instrument as an aid to practice argues the case of an instrument as an aid to worship. Aids (expediencies) in worship must first be lawful (I Cor. 10:23). There is such a thing as an unlawful expediency. It mightbe expedient, from one point of view, for some toobserve the Lord's Supper on Wednesday instead of Sunday. If so, it still would not be scriptural — no matter how expedient. Expediencies must be withinlaw, and there is no way to put Wednesday within law, namely the first day of the week (Acts 20:7)

Some people have a deep love for poetry. They canlisten to or read poems for hours, and do so withdeep joy and appreciation. Some of these poems express spiritual truth, e.g., "CROSSING THE BAR" by Tennyson. This, however, does not preclude their being read or heard except in worship. I believe that such can be read and heard for pure personal enjoyment without such being either worship or sacrilege. Furthermore, setting this poem to music andsinging it for the same reason, even to the accom

paniment of instrumental music, does not make it

worship or sacrilege — not until it is directed by the

individual unto God as worship. This poem alon

with many others have been set to music and are

often sung in worship unto God. When so directed,

all the essentials of acceptable worship apply, and

care should be exercised not to violate any particular.

"HARD QUESTIONS — NO. 5"

Our question for this month has to do with theage-old question of baptism. A number of Baptist preachers have asked this question, so I will notattribute it to only one. The question is, "Since you teach that a child of God can fall from grace, when he returns to be restored, why don't you baptize him a second time since he is still a sinner?"

To the sectarian mind this is a very hard question in that he thinks of salvation in an entirely different way than the child of God. For example, he thinks of salvation as being eternal salvation the momentone believes. He has never differentiated, betweensalvation from past sins and salvation in heaven. I understand why he thinks that consistency demands that we baptize a man the second time if he is in sin. If the Bible had been observed this would be a very simple question. The scriptures make it crystal clear that such passages as Mark 16:15,16 and Acts 2:38 are talking about salvation from past sins and not salvation in heaven. It is true that we have many passages which deal with salvation in heaven butthe context always make an easy diagnosis. In Acts 22, when Ananias was sent to Paul he said, "Andnow why tarriest thou? Arise and be baptized, andwash away thy sins, calling on the name of theLord." It must be observed that he was told to "wash away his sins", not that he was saved in heaven.Later, at the close of Paul's life he said, "I am ready to be offered — Henceforth there is laid up for me a crown of righteousness" (II Tim. 4:6-8). It is madevery clear that the salvation alluded to in this text is eternal salvation. Therefore, the answer to theabove question is obvious. The scriptures teach that the alien sinner is to be baptized only once. If he isbaptized according to the scriptures, baptism willnever be required again. However, he may sin manytimes as a child of God and it will be necessary for him to repent and pray. The finest example of this is in Acts 8. Here Simon who had bewitched the people with sorcery was saved and later tried to buy the gift of God with money. Peter told him to repentand pray (Acts 8:22). It will be observed that he was not told to be baptized again but rather to repent and pray. So the answer to the question is that itwould be a violation of scripture to baptize a child

of God every time he committed sin.Another case in point is Acts 19. In this text we read of some people at Ephesus who were baptized

the second time. Some people object to saying they

were baptized the second time. However, since the

word "baptize" means to inundate or dip I have no objections to saying they were baptized twice. After all, we have many different baptisms mentioned inthe Bible. One must keep in mind that these people at Ephesus had not been baptized correctly and therefore had to do it over. They had been baptized under John's baptism which was not valid at that time. Itwould not be unscriptural to baptize a man who had been baptized a dozen times if all his former baptisms were not in accord with scripture. I have baptized people who had been immersed three or fourtimes before. Bible baptism demands a scriptural subject — a penitent believer; a scriptural element

— water; a scriptural action — immersion; and a

scriptural design — for the remission of sins. Gen

tle reader, it is too important to jeopardize your soul

with a man-made baptism.

KURIAKE HEMERA: "LORD'S DAY"

OCCURRENCES

In one respect, the expression "the Lord's day" is similar to such words as "Bible," and "Christian." Although the word "Bible" is spoken often by Christians, the English word "Bible" does not occur in the Scriptures. The word "Christian" is one of themost common words in the Christian's vocabulary; yet, the word "Christian" occurs only three times in the entire Bible, Acts 11:26; 28;26; I. Pet. 4:16.

Similarly, the expression "Lord's day" is uttered

frequently; yet, the expression occurs only one time

in the sacred text, Rev. 1:10. However, the term

translated "Lord's" (kuriakos) occurs in one other

passage, I Cor. 11:20. In this passage the term occurs

in the expression "Lord's supper."

KURIAKOS, "LORD'S"

Thayer comments that kuriakos is "an ecclesiasti

cal word." We know now, however, that the term

occurs in early, non-Biblical Greek papyri. (See

Vocabulary of the Greek Testament, Moulton and

Milligan.) The term kuriakos was used commonly in

the sense of "imperial" to describe finances, feasts,

etc. It even occurs in the phrase "Emperor's (kuria

kos) day." Some scholars think that this latter usage

may have led to the use of "Lord's day" as opposed to "Emperor's day."

Apparently, the term kuriakos attaches some very singular and peculiar characteristics to whatever it describes.

WHAT DAY IS IT?

The Bible does not say that the "Lord's day" iSunday. However, many Bible scholars believe that

such is the reference.

Post-apostolic writers almost without exception

refer to Sunday as the "Lord's day."

It is this author's judgment that the "Lord's day"

in Revelation 1:10 does, indeed, refer to Sunday.

This peculiar reference to Sunday is probably be

cause of the significant episodes that are associated

with Sunday.

WHAT HAPPENED ON SUNDAY?

According to the Biblical text, Jesus was resur

rected on Sunday. This is expressly affirmed in Mark

16:9. The expression "in the end of the Sabbath"

that occurs in several passages (Matt. 28:1, etc.)

might literally be translated "the Sabbath just hav

ing passed."

It is further evident that the church of the New Testament spoken of by Jesus in Matt. 16:18, etc.was established on earth on a Sunday. This is affirmed in light of this author's view that the Jewish

Pentecost always occurred on Sunday

It is clear from Acts 20:7 that the disciples o

Christ came together on Sunday ("the first day o

the week") to "break bread"; that is, to observe the

Lord's Supper.

The above-mentioned episodes (and po ibly other

things) make it very fitting that Sunday should be

referred to as "the Lord's day."

BRETHREN UNDERSTAND THE TRUTH —OR DO THEY?

The director of the local Boy Scouts of America

sent me a copy of an article which appeared in a

Scout magazine. The article was entitled, "Scouting

among Churches of Christ." It was written by Ira

North, minister of the church in Madison, Tennes

see. He said: "We have received many requests for informa

tion about Scouting in the Churches of Christ and

particularly about the BSA program at the Madison

Church."

He then proceeds to praise the Scout organization

for offering "one of the greatest opportunities that

we have today for developing character in young

men." I have no objection to the good work done by

the Boy Scout organization. Of course the home and

church should have the greatest influence upon th

children, especially the children of Christians.

Brother North said:

"We believe there is a plan whereby individua

members of a congregation of the Church of Christ

can have a Scout troop and at the same time violate

no principle of scripture or conscience and have the

goodwill of the entire congregation and community.

The plan simply stated is this: organize, finance

and operate the troop on an independent basis. Have

your charter made to a 'Group of citizens of the con

gregation of the — --------------Church of Christ.'

This is the plan we have used at the Madison church

and it has worked beautifully and harmoniously."I disagree with the expre ion "congregation of

the Church of Christ" for it is redundant and un

scriptural. It implies that the universal church is

composed of congregations. Isn't a congregation a

church? Would it be right to say "a church of the

Church of Christ?" If the above expression is cor

rect, why not say that?

I agree with his teaching that all such work should

be done on an "independent basis" separate and apart

from the church, and that such procedure violates

"no principle of scripture or conscience."

"J. L. Hunter, one of our oldest elders, made th

point that while we recognize the tremendous good

the Scouts do and the need for our boys to partici

pate in Scouting, he did think it should be operated

independently by interested citizens and not as a

work of the church. He said: '. .. we do not believe

the Scout organization should be tied into the opera

tion of the church, since both are separate organiza

tions and institutions — the Scout organization is a

human institution while the church is a divine in

stitution. The church being a divine institution, iwill admit of no added institutions or auxiliaries.' Those interested in the restoration of New Testament Christianity in name, doctrine and practice can readily understand why Churches of Christ carryon only such programs for which they can give Bible example (Evangelism, Edification, and Benevolence). However, without the violation of this concept our boys can enjoy the great benefits of Scouting and that under devoted members of the

Church of Christ."

It is obvious that brethren North and Hunter can

see the difference between individual action and

church action, and between the church and a human

institution. That's wonderful! I wish that they could

get that simple truth across to some preachers and

brethren whom I know and try to teach. Wouldn't it

be wonderful if these and other brethren would

apply these sound principles to the benevolent insti

tutions and similar works which have caused divi

sion in the church ?

According to the logic and advice of these brethren, if benevolent institutions were operated on aprivate enterprise basis and independent of thechurch, such would violate no scripture or conscience — and they are right! It is certainly scriptural fobrethren to operate any private institution which is morally right, and if support of "our" benevolent institutions was left to independent and individualaction, brethren in congregations would never beforced to violate their conscience. That's exactlywhat many of us have advocated as a means of operating benevolent and edification institutions scripturally and peaceably

To apply brother Hunter's teaching, we would see

that the church is a divine institution and that all

others are of human origin and should not become

"added institutions or auxiliaries." He also under

stands what the work of the church is, and that such

social works as Scouting do not come within the

purview of its divinely authorized mi ion.

I truly wish that the article had ended here, butit did not. Notwithstanding what had been said,brother North proceeded to explain that the Madison church had furnished its building and facilities for the activities of a Boy Scout troop, and had used the pulpit to explain and promote the work. He justified such by stating that they had on occasion loaned their building to various civic and labor groups in town who needed to borrow a meeting place. He said that he made the following proposition to the Madison elders: "I will take the responsibility of raisingfinancial support of the Scouts and of securing all

the leadership. It will not cost the church treasury a

penny, and it will not cost the elders any time or bog

them down in any way in details, or take anything

away from the program of the church."

I fail to understand how brethren can contend that

something is not a work of the church, cannot b

financed by the church, nor under the oversight o

the elders, yet the church can furnish and maintain

its facilities for such work. Will someone explain to

me how the church can provide the facilities for

something which is not its work, and how such is

not a contribution to that work?

That is the same kind of inconsistency which we

see in brethren who SAY they oppose church support

of colleges while furnishing church facilities for various college activities. We have an example of that here in the Little Rock area. A group of brethren formed a corporation for the purpose of operating a private secular school which is being conductedin the building of the Sylvan Hills church of Christ. The elders of that church, the preacher, and several other preachers who endorse the school have allstated that they oppose church support of schoolsand colleges. I have called upon them to explain howthey can endorse the practice of the church furnishing the facilities for a secular school and oppose the church making a monetary contribution to the

same school. I'm still waiting for an answer.

As has been true in so many ways through the

years, we need to let our practice catch up with our

preaching! History reveals that when such discrep

ancy is finally recognized, brethren usually chang

their preaching to fit their practice.

One final statement from brother North: "Thus I

explained the program to the congregation from the

pulpit. However, I made it clear that the peace an

harmony of this great church was more precious

and important than any matter of expediency, and

if there was any objection we wanted to know it."That is certainly a commendable attitude. If brethren had followed this principle, instead of insisting upon church contributions to controversial works (which they described as a matter of expediency), many congregations which have been di

vided would now be working in peace and harmony

"Let us therefore follow after the things which

make for peace, and things wherewith one may edify

another" (Rom. 14:19).

WE CAN ALL HELP BROTHER PHILLIPS

Thomas G. O'Neal

When Searching The Scriptures was first started I

was asked to write for it, but I have not written every

month. However, every month I have paid for a num

ber of subscriptions to this paper. Others have done

likewise.

The editorial in the October i ue shows the need

for some additional help with the financial burden

accumulated over the years in publishing the paper.

Each year of its publication I have been aware of its

need. Brother Phillips has done a first class job as

editor; many have been the compliments to him from

many places of the good that paper has and is doing.

This paper can be taken out of the "red" and put in

the "black" over night, so far as the personal burden

on Brother Phillips is concerned. If every person who

reads it and has been blessed in any way during its

publication would take the time to send just $1 to

Brother Phillips when you renew or send in a sub

scription, to retire the debt of publication, this alone

would get the job done.

I do not believe in asking others to do what I am not willing to do. With this article also goes mycheck. This will work if every person mentioned will send $1 with his subscription or renewal to: H.E. Phillips, P.O. Box 17244, Tampa, Florida 33612. Do it right now before putting this copy of the pape

down.

PROBLEM PERIODS IN OLD TESTAMENT HISTORY

THE PERIOD OF THE PATRIARCHS

The title of this article and perhaps of several to follow was suggested by a series of lectures delivered by R. Laird Harris, a former profe or ofmine at Wheaton College, given in the 1968 Cincinnati Bible Seminary Lectureship. The specific motivation for writing on this subject, however, was received last week while listening to a lecture onHebrew history in a Humanities class at FloridaState University. Within the scope of a two-hour lecture I heard the professor affirm that the Biblical account about Abraham compresses the legends of at least three generations of Hebrew people into asingle narrative about one man, since it is mucheasier to believe that three generations lived 175 years than to believe that Abraham alone lived tosuch an advanced age; that Moses merely borrowehis concept of one God from the Egyptians; thathere were actually two departures from Egypt hundreds of years apart: one lead by Moses and Aaron and the other lead by Joshua; and that the Israelites literally pulled the walls of Jericho down with ropes, a version supposedly more easily accepted than the"ludicrous" account in the Bible. The bell sounded before the profe or concluded his material, so there is no telling what will yet be revealed by the self-styled "naturalistic humanist" who speaks with respected authority to his class of graduate students.

The experience described above was tragic for at least two reasons: most of the students in the class were unable to distinguish between fact and fantasyin the professor's lecture, and the professor himself displayed a woeful ignorance about the patriarchal period of Old Testament history. At least, if he was aware of the amazing accuracy of the Genesis records with respect to customs and practices current in the ancient Near East, he allowed his bias against divine revelation to cloud his presentation of thematerial.

EVIDENCE FROM THE DUST

Excavations at Ur by Sir Leonard Woolley duringthe years 1922 to 1934 revealed that an advancedcivilization flourished in the southern region of thTigris-Euphrates rivers at least 2500 B.C. "Ur was a town with a complex system of government and a well-developed system of commerce, one with writingin common use for the i ue of receipts, the makingof contracts, and many other purposes. There were town drains, streets, two-storied houses, a great temple tower (ziggurat), trade routes joining thtown with other great towns to the north and thesouth, and various other evidences of a highly developed civilization" (J. A. Thompson, The Bible and Archaeology, pp. 15, 16). The Sumerian culture also developed a sophisticated system of mathematics and produced advanced linguistic studies. "Claytablets have been found which list Sumerian words with their Akkadian equivalents. There were lexicons before Abraham! So Abraham was not at all primitive nor did he live in a pr imitive society.. ..The problem is now that almost too much antiquityhas been studied, and there is so much history to be mastered before Abraham's time" (R. Laird Harris,The Seminary Review, XVI, no. 1 (Fall, 1969), p. 4).Near Eastern archaeological excavations have yielded over one million clay tablets from Mesopotamia. Two ancient sites, Mari and Nuzi, have produced material especially useful for Old Testament background. In the next article some of this material will be discussed. Why should one be-constrained to talk about the "myths" and "legends" of Genesiwhen the events of the patriarchal age fit so beautifully into the cultural period between 2000 to1700 B.C.?

BOOKS AND TRACTS OF VALUE

THE WHOLE DUTY OF MAN (L. H. Andrews) ...............................25 COURTSHIP, MARRIAGE, HOME, DIVORCE (L. H. Andrews) .25 SERMON OUTLINES ON OLD TESTAMENT

CHARACTERS (R . L. Andrews) ........................................................ 1.25 MORMONISM UNDER THE SEARCHLIGHT

(Wm. Edward Biederwolf) .................................................................60RUSSELLISM UNVEILED (W. E. Biederwolf) ........................................ 50SEVENTH-DAY ADVENTISM (W. E. Biederwolf) ..............................75SPIRITUALISM (W. E. Biederwolf) .........................................................60THE UNVARNISHED FACTS ABOUT CHRISTIAN SCIENCE

(W. E. Biederwolf) ................................................................................50 THE CHANGING IMAGE (Luther Blackmon) .....................................15 MANUAL FOR TEACHERS (H. Leo Boles) ............................................50 BOTH SIDES OF THE MUSIC QUESTION DISCUSSED

(Robt. Bunting A J. D. Marion) .............................................................25BIBLE ANSWERS (Guthrie Davis Dean) ................................................35THE MEN'S TRAINING CLASS (John D. Cox) ......................................50THE HISTORY OF CHRISTMAS (James L. Denison) ..........................25THE HISTORY OF EASTER (J. I. Denison) ...........................................251900 YEARS AGO THE CHURCH OF CHRIST WAS ESTABLISHED

(J. Harvey Dykes) ...................................................................................35 FLORIDA COLLEGE 22nd ANNUAL LECTURE SERIES (1968) .. 2.00

WOMAN, HER BLESSINGS AND RESPONSIBILITIES (I . S. Foy) .75 CAN A CHRISTIAN KILL FOR HIS GOVERNMENT?

(B. L. Fudge) ..............................................................................................25THE MESSIAH AND RACIAL PROBLEMS (Franklin T. Puckett) .10OLD TIME RELIGION (Othor S. Hunt) ................................................ 25THE CURRENT ISSUES (Foy E. Wallace, Jr.) ............................... 1.00THEOPHILUS (Bob West) ..................................................................... 1.00RIGHTLY DIVIDING THE WORD OF TRUTH (L. R. Wilson)..............15THE HOLY SPIRIT: SIGNS, IN US, NEW BIRTH(Robt. C. Welch) ..................................................................................... 15LIVING FAITH AND MODERN SCIENCE (Robt. C. Welch) .. . .30SCRIPTURE LESSONS, GALATIANS (Robt. C. Welch) .................... 25THE WELCH -SCHREINER DEBATE ..................................................... 1.50GOD'S SHEPHERDS (Robt. C. Welch) ........................................... 1.00WHAT'S WRONG WITH THE DANCE? (John R. Rice) ................... 75' LODGES EXAMINED BY THE BIBLE (John R. Rice) .......................... 75A FRIENDLY LETTER ON BENEVOLENCE (Irven Lee) ................ 05

UNITY (Walter R. Martin) ........................................................................ 50 WHAT'S WRONG WITH MODERN MARRIAGE?

(H. E. Phillips) ......................................................................................... 75

FIGHT AGAINST PORNOGRAPHY James D. Bales

Something can be done about the flood of pornography which tries to drown both body and soul. What shall it profit America if she has clean air and water, but her soul is polluted by lewd literature? What does it profit to clean up the atmosphere and lose one's own soul? As certainly as good literature can influence people for good, bad literature can influence them for evil. The mind thinks on what the mind feeds on, and as a man thinketh in his heart so is he. Adultery can be committed in the heart as well as with the body (Matt. 5:28; I Cor. 6:15-20)

However, in many cases there are those who donot know what to do to fight against pornography.One can find some helpful suggestions, as well asnews concerning what is being done, from Moralityin Media, published at 487 Park Ave., N. Y., N. Y10022. It is published by people from several different religious bodies and their newsletter costs $1 per year.

Saraland church of Christ, 712 Shelton Beach Rd.,Saraland, Ala. 36571 — The church here at Saraland,Ala. (near Mobile) has a tent for sale and would like for you to announce it in Searching the Scriptures if you would. The tent has a seating capacity of about

200. It has only been used in 8 gospel meetings and is in good shape. We are asking $300.00 for it, this includes everything but seats. If anyone is interested in buying this tent they will have to make arrangements for shipping.

J. T. SMITH MOVES

J. T. Smith will be moving from Louisville, Ky.to begin work with the Northside church of Christ in Conway, Arkansas on Feb. 1. Conway is located about 30 miles west of Little Rock on Interstate 40. Anyone pa ing that way is encouraged to stop and worship with us. The building is located at 1800Hairston Avenue in Conway. The phone number is 329-8735.

Eugene Britnell, Little Rock, Ark. — Thanks to the good Lord, 1971 was a busy and fruitful yeafor me in the Lord's work. I preached 187 times (including 16 gospel meetings) and spoke on 161 radio programs (110 of them 30-minute). In addition, Itaught classes, answered hundreds of letters from radio listeners, published two monthly papers, antried to write for two others. Our work at Arch St. church continues to make progress. Brethren, let us heed the Lord's admonition: "Lift up your eyes, anlook on the fields; for they are white already to harvest." I have just returned from a meeting in Berea,Ohio. Brother Tom Hughes, a professional writer and editor of a trade magazine for his company, says that Searching the Scriptures is the best paper published ! He said that not only the contents, but theworkmanship is excellent. T hought you'd like toknow that.

Guy McDaniel, P.O. Box 2364, Muscle Shoals, Ala.35660 — We are interested in purchasing some used pews to be used in our new classroom addition. If there are any churches in our general area whichhave used pews for sale, please advise them to contact us.

T. N. Thrasher, P.O. Box 1941, Decatur, Ala.35601 — Religious Debate: There will be a publidiscu ion between T. N. Thrasher and Richard C. Craft on Jan. 24-25, 1972 in Decatur, Ala. The subjects to be discussed are: first night, number of persons in the Godhead; second night, Holy Spirit baptism. The sessions are scheduled to begin at 7:00each night in the building of the church of Christ,Old Moulton Road, Decatur, Ala

Religious Debate: Drew E. Falls will meet Mr. Hugh L. Tubbs of the United Pentecostal Church in public debate on the Godhead and Holy Spirit baptism questions on Feb. 7-8, 10-11, 1972. The first two nights will be in the building of the Hancevillchurch of Christ, Hanceville, Ala.; the last twonights of the debate will be in Jasper, Ala.

M. E. Strouss, 425 E. Washington, Lisbon, Ohio44432 — I am in the second year of labor with thechurch in Lisbon, Ohio and have the following to report on our progress in the Lord's work here. Despite purchasing a house for the preacher and a uminghis full support, we are self-supporting after oneyear (that is, we are no longer reducing the small reserve fund), have had three gospel meetings withone response (four other baptisms and three restored during this period), have scheduled a singinschool for the first of the year, have improved our Bible study program (including home studies and anew-converts cla ), have had elders selected and appointed, have a weekly newspaper article and a semiweekly bulletin as additional ways to preach thetruth.

Ken Thomas, Brooksville, Fla. — On Jan. 15 we' will have a series of le ons all day in the responsibiities of New Testament Christianity. The following are the speakers and subjects: 10:00-10:40 — Colly Caldwell — What is a Christian? 10:40-11:20— Jim Daniel — Why be a Christian? 11:20-12:00 — Ray Smallridge — The Fruits of a

Chr istian's L ife. 12:00

2:00 — Lunch Break 2:00-2:40 — H. E. Phillips — A Christian's Responsibility to the Local Congregation. 2:40-3:20 — Barney Keith — A Christian, Unspotted from the World.

3:20-4:00 — Irvin Himmel — Unusual Challengesof the Christian's Life. All are invited to attend these lessons.

J. Edward Nowlin, 3004 Gena Dr., Decatur, Ga.30032 — After 20 years in the Atlanta area and 13 years with Glenwood Hills church, I have resigned,effective Jan. 1, 1972, and am planning to move tPerry, Fla. The church in Perry is small and verymuch in need of a man to preach the gospel in thatown. A liberal element pulled out several years agoand established themselves on the south side of town. Brother Otis Jordan left Perry more than a year ago,and home forces have been carrying on since. Theyhave a small house for the preacher, and can furnish about $50 a week for car and utility expenses. They are now erecting a new building to replace the oldframe meeting house at 714 North Calhoun St. and their financial out-go is heavy. However, I believe that the congregation can be made self-supportingagain within three years. Since we have a son livingin Perry, I have a special interest in that work.

My plan is to obtain time on the local radio station,publish a bulletin, and preach the gospel publicland privately. I intend to continue circulating a 26le on correspondence course on the Bible which I wrote and have been using for 20 years. I believe thisprogram of work will produce resultsdown there.

To do this work, I am doing something I have never done before in attempting to raise my personal support. I shall need about $600 a month from other churches, and am asking that you brethren consider sending me $50 or $100 a month, beginning in January, 1972, and continuing for a maximum of three years if you see fit. I will make a monthly report to all who send to my support.

Most any of the brethren connected with Florida College, Searching the Scriptures, or The GospelGuardian, and many preachers, as well as the brethren here would know me if you wish to inquire. If you wish, I will visit with you at your convenience on week nights or week ends. Please let me knowwhat you can do as soon as possible. T he time is short.

Henry M. Myers, P.O. Box 243, Umatilla, Fla. 32784 — I have worked with the church here in Umatilla since last April. We have had four baptisms, three have placed membership, two restored,the attendance has doubled and we are looking forward to greater accomplishments for the Lord inthe coming year.

Leslie E. Sloan, 3090 N. Trezevant St., Memphis,Tenn. 38127 — In the interest of the work of brother Haven Starr of N. Providence, R.I., I would like to run the following report and request from him:

There is a great need of a faithful gospel preacher in the Northeast. T his is truly a mission field with the Lord's church sparsely settled in this section ofour wor ld. We ar e trying to contact a faithfulpreacher of the gospel to move to this area to work in God's Vineyard. If you or some one you knowould be interested in moving here and accepting a challenge, please contact Haven Starr, 5 Garabaldi St., No. 8, N. Providence, R. I. 02911. Surely there is someone that will "come over and help us."

Greensbury Church of Christ, Greensbury, Ky.42743 — Sound gospel preacher needed to work with small congregation. Must be willing to work in thcommunity. Phone 932-4488. Area Code 502.

Edgar C. Walker, 2410 S.W. 14th St., Miami, Fla.33145 — I am now living and working with thSouthwest church in this beautiful sunshine state of Florida, in the city of Miami. I left what I believed to have been a real good work in Dayton, Ohio with theHaynes St. congregation in that city, where there were seventy-four responses to the invitation whilewe were there.

We continue to look each month for the Searching

The Scriptures. You are doing a good job. I hope and

pray that you will be able to continue this fine work

for many years to come.

Michael E. Grushon, Box 275, Hobart, Ind.,

46342,

— The Hobart church of Christ conducted a gospel

meeting the week of November 1-7, 1971. Jimmy

Tuten of T allmadge, Ohio was the speaker. Dur ing

the course of the meeting eight souls were baptized

into Christ.

Joe F. Nelson, P.O. Box 536, Jasper, Georgia,

— A faithful church is now in Jasper, Ga. We are lo

cated on Highway 5 just 2 miles out of Jasper. We are

another small (in number) congregation that stands

for the "ancient order" of New Testament work,

worship, and organization. Our time of worship

services are as follows: Morning Worship: 11:00 a.m.,

Evening Worship: 6:00 p.m., Wednesday service: 7:00

p.m. Phone 692-5669 or 692-2575.

"THE WOMAN'S COVERING"of 1 Corinthians 11:1-16

"special issue"

SEARCHING THE SCRIPTURES October, 1968

Hiram O. HuttoandJames P. Needham

50c per copy

RESTORATION ATTITUDES —TOLBERT FANNING

It has been suggested that much of the gullibility of brethren in receiving religious notions without proper Scriptural review is due in part to a failurein under standing the Restor ation movement and its principles. While I had much r ather emphasize thereal problem, which is improper application of the Scripture, I recognize that some problems could beavoided if some were more informed on how these problems have been met in prior decades. One great value of studying Restoration history is letting itshow us the ends of the roads we are travelling. Iknow, for example, of no really new position occupied on any major issue threatening the brethren in the past 20 years that had not been introduced in the decades before. Perhaps in a few cases some new wrinkle on some passage has been presented, but the issues have been the same, the arguments have been basically the same, and the r esults havebeen the same that they wer e a hundr ed year s ago.

It is with pleasure that I have received and accepted the opportunity to present to the readers of this journal, perhaps with some regularity, a view of the fundamental principles of the Restoration movement which ar e r eappearing in our day. I know of no better place to begin than with the basic attitudes of some of the leaders of that movement.

One of the most prominent preachers in the history of the church in Tennessee was Tolbert Fanning, founder of the Gospel Advocate (with WilliamLipscomb, elder brother of David Lipscomb).

Fanning was not a ruthless type of preacher, lacking love and loving dispute. Some said he pr eferred his Middle Tennessee farm to religious encounter and working with his cattle or riding his horses to debate which so often ended in personality battles. On one occasion when his opponent clearly referred to him as a "brute," he arose and left thehall not to return at all for the debate. But Fanningloved the truth and he would stand for it whenever and wher ever he saw the need.

Sometimes Bible preachers have been categorized as preachers of hate, religious fanatics, or sectarian bigots. On a few occasions the terms have been fitly appropriated. Often, however, they are applied bythose who do not appreciate deep love for the Word of God in men who insist that it be followed. Regardless of the love that may fill a man's heart and the desire for unity he may have, others will ridicule him if he is uncompromising and non-denominational in his pr eaching.

One such case in Tolbert Fanning's experience occurred in the years between 1856 and 1862, when he became tr oubled at the dir ection being taken byRobert Milligan, Robert Richardson, and other prominent brethren associated with a paper called the Millennial Harbinger, edited by Alexander Campbell. By that time the American Christian Missionary Society had been instituted and in a few instances the or gan was being played in wor ship.

What Fanning saw in Milligan and the other s which alarmed him had been born in the 1830's and 1840's when some Biblical basis was being soughtfor a pr oposed missionar y society. In articles in theHarbinger, Robert Milligan, a very respected Biblescholar among Disciples, had claimed that the chur ch cannot do the wor k God gave to it thr ough localcongregations. Therefore, he said, it must establish auxiliar y societies thr ough which to wor k. T o Fanning the issue was not so much the society itself as the rationalization which allowed it. He saw a terrible danger in Milligan's saying that the New Testament does not present a "thus saith the Lord" for all things believed and practiced by the church. Hehad begun publication of the Gospel Advocate to allow a fr ee exchange of views on the society question, but to Fanning it had never been questioned that the church could do what God had given it to do.

Milligan also asserted that the Bible is a book of motives and general laws, not specific patterns. While he did not intend that this should necessar ily be applied outside the subject of congregational cooperation, some of his admirers and students in the College of the Bible at the University of Kentucky took him to be saying that the New T estament was to be obeyed not in the letter but only in the spirit. T hey took up this chant and it led to complete apostasy by many in terms of the restoration appeal for a r etur n to the Bible for r eligious patter ns.

Fanning was appalled. When he attacked suchreasoning he was said to be "ambitious" and without love. He was accused of desiring to lead out anew party. He was to many an exclusive, literalistic, Phar isaic bigot. But he loved the truth, and he lovedman enough to war n him not to abandon Biblical patter ns.

What Fanning saw in Milligan, Richardson, andthe others, we are seeing today. What he experienced, we experience.

First, we are in the same position as was Fanning regarding Institutionalism. We oppose institutionsthat are church supported which care for either the very young or the very old and we are without love,some say. We oppose cooperative programs of the Herald of Truth type and we are too literalistic.

Second, the L or d's people stand wher e Fanning did on ecumenism. But those who oppose ecumenical movements designed to bring joint action withdenominationalism are often ridiculed. We are exclusive sectarians, we are told. That's alright! God never did want his people fraternizing with the daughters of men.

Third, those of us who insist that union withoutBible unity is not Biblical oneness are said to bePharisaic bigots. There always have been, and so it is no surprise that there are several now, movements under way which would attempt to bring those who believe differently on basic Bible doctrines together without uniting them into one mind in

fact. The sophistry used is often persuading, but the father of it is the god of this world, and he knows how to work the men of this world. Paul ran into it at Corinth (I Cor. 1-2); Fanning experienced it inreading some of Robert Richardson's articles on philosophy; and we will face it around the next corner if it has not jumped out at us already.

Fanning could see where all their sophisticated reasoning was leading. He predicted very early a

complete estrangement between the rivaling par

ties. Today, those who followed Milligan and other

more liberal teachers through the years form the

Christian Church Denomination (called a "denomi

nation" by their own choosing). Those who were of

the same mind with Fanning became simply Chris

tians and formed themselves into churches of Christ.

But another division has come in the churches of

Christ during the last 25 years. Does not the former

dispute and its results forewarn us concerning the

end result of the present disturbance?

WORSHIP IN SONG

Thomas G. O'Neal In a previous article we have seen the kind of

songs to be sung in worship are spiritual in nature.

The inner man, II Cor. 4:16, is strengthened by such

spiritual worship.

SPIRITUAL WORSHIP

The Lord said, John 4:24, that our worship is to be "in spirit" as well as "in truth." We understand that for our worship to be "in truth" it must be according to truth, which is the word of God (John 17:7). However, our worship must be "in spir it" which we understand to mean that our heart, theinner most feelings and expressions, are poured out unto the Lord. Each specific period of worship shouldfind us so expressing ourselves to God.

Our worship should never become such that it is

a ritual, that we so act toward God without thinking

about what we are doing. However, it is easy for us

to drift into such an attitude and our worship become

not the expression of our heart but the form which

we have repeated so many times.

EXAMPLES

In' the song "Jesus Is All The World To Me" these

words are found: "I trust Him now." Often this

beautiful old song is sung and we sing "I trust Him

now" and yet do I really express my heart's sentiments when I sing this? Do I really trust Jesus?

When a problem comes up in my life, do I trust

obedience to the Lord to work it out or do I want

to lean on the arm of flesh. If the latter, do I really trust Jesus?

"I will tell the wondrous story" are the words of

the second stanza to the song, "I Will Sing Of My

Redeemer." As I sing these words are they really

the sentiment of my heart, or have I sung these so

often that I do not realize what I am saying?

The song "I Am Praying For You" contains some

powerful words that I need to give attention to as

I sing. That alien sinner that is in the service time

after time, do I really express my heart to God and

to him when I sing, "For you I am praying?" Have

I prayed for him? As I sing this song, is there a

prayer on my heart for his obedience? Or do I just

sing without my worship being "in spirit?"

Do the words "Anywhere with Jesus, over land

and sea, telling souls in darkness of salvation free"

really express my thoughts when I sing them? Are

they sung "in spirit ?" Or do I sing them but am not

interested in talking to one of my neighbors about

his soul ? If such is the case, then my worship is not

"in spir it" is it? What about your worship?

"I love them no more" are the words of part of the second stanza of the song "A New Creature." These words refer to the "old things" that "are passed" which are the things that allured me before obedience to Christ. Do I really feel this way about them as I sing, or would I still like to engage in the sins of the flesh? Have a drink? Gamble? Do I still love these things?

MELODY IN HEART

With the above examples I need to ask myself if I make melody in my heart (Eph. 5:19) when I sing? Is my heart harmonious with the great truths expressed in the songs ? Or do I find a discord note with how I feel and what I am singing? Does my heart overflow with praise and thanksgiving to God forwhat he has done for me?

CONCLUSION

It is not enough to show others that worship is

not to be ritualistic, but when I worship I must do

so "in spirit" as well as "in truth" if God is to be

pleased with my worship.

OUTLINES OF FLORIDA COLLEGE LECTURES 1968

Detailed outlines of each speech deliver ed at the 1968 Florida College Lectures, including 3 lectures on The Holy Spirit by Franklin T. Puckett, 3 lectures on the Pr oblem of Human Responsibility and Organization by James W. Adams, 3 lectures on The Church

— Its Nature and Structure by Roy E. Cogdill, and 2 lectures on Contemporary Prophetic Cults by Homer Hailey.

Price $2.00