PARENTS— DO YOU LOVE YOUR CHILD? John J. Miller Jr.
What a strange question to ask especially of those
that are Christians. Some might even become offend
ed that anyone would dare to question the love that
they have for the children that they brought into this
world. You see, we continue to prove our love for our
children by seeing that they have all the things that
are necessary to physical growth and mental develop
ment. We make many sacrifices toward this end,
wanting only what is best for them. A proper diet,
that the body might be sound. Warm clothing, that
will enable them to be comfortable and to help main
tain that body. A proper education, that they may be
well equipped to enter society prepared to make their
own way. Love and discipline, that they will be
emotionally well balanced. In other words, most
parents believe that they do indeed love their children
and I would in no way deny this truth. Yet I ask the
question, Do You Love Your Child?
What is the most important thing that you, as parents, can give your children? Is it a well-balanced meal or spiritual instruction? Is it warm clothing tprotect them from the cold winter winds, or to instill in them a genuine love for tin souls of mankind? Is it a well-rounded education in the things of the world or a saving knowledge of the Word of God? Asparents where have we placed (or mis-placed) the emphasis?
Our children don't inherit our religious beliefs, they
do not automatically fill the place in the Lord's
church after we have quit the walks of this life. Nor is
it the churches responsibility to see to it that your
child has the religious training necessary to guide him
or her around the many obstacles and through th
many tr ials of this life. T hose of us who have
weathered the many storms of life and who have
overcome the many trials and tests of our faith
should have by now, a keener insight, a greater com
passion, and that precious gift of wisdom, that we can
see and do know what is so desperately needed by
those who are following in our footsteps.
The wise man said in Proverbs 22:6, "Train up a
child in the way he should go: and when he is old, he
will not depart from it." This is a general statement and there are exceptions to it, yet generally true. It is not written to the church but to the one with children. Train them. The passage doesn't simply say, "tell them," but rather train them. It implies that more isinvolved than simply telling them what is right and what is wrong, it certainly includes telling but is more involved. T ell a child not to lie (this is good) bushould he see you continue to use "little white lies" in dealing with people the child will also (generally)lie. In the way he should go. There are only two ways a child can go (as he/she grows into adulthood) one,the way of the world (led by Satan) and the other,the way of the Lord. So what the wise man is sayingis that we parents must not only tell the child but we must also show the child. It is good to tell our children that sin is bad and righteousness is good but howmuch better to let them see in our lives the true and lasting rewards of living a life of righteousness before the Lord God of heaven. Tell a child that the church (bought by the blood of Jesus, our savior) is the most important thing in the world (and this is good) but don't attend, don't support, don't pray about, don'tparticipate in that which the church is doing anwhat will the child think? Tell the child that God's people (Christians) and the finest people (and theyare) on earth (and this is good) but belittle them,criticize everything they try to do, go
ip about themand what will the child think? T ell a child that the only way we can learn about God and His Son (whodied for us) is by reading His word (it is) by praying over it, meditating about it and studying ( not thesame as reading) it (and this is good) but if you don't (won't) study, if you don't pray, don't meditatedon't attend classes (where the Bible is taught) what
will the child think?
I have said all of the above to say this, if you love
your child then see that your child receives not only
the nece
ities of this life but see that your child re
ceives the kind of spiritual training that the writer of
Proverbs was talking about. See that your child is in
each and every Bible class and see that your child is
prepared (because you have helped prepare him). Our
Bible class teachers are limited in what they can do as
far as instructing your child. 40 or 50 minutes a
couple of times a week just isn't enough time to not
only off-set the influences of the world but to train
that child in spiritual things as he needs to be.
Page 2
The Solution? Parents (you and I) need to become
vitally concerned with the spiritual welfare of our
children. We need to realize that much of what he be
comes depends (generally) upon what kind of founda
tion we have laid in his early life. Study with you
child, pray with your child, attend with your child.
Be an example to your child in order that your child
might have someone worthy to follow after.
Parents, do you love your child? Yes, we all love our children and because we do love them let us not neglect the most important part of their education.Let us support our children with truth, let that truth be given in word and in deed. Let our children see the "light of Christ shinning in us" as a guide for them
If your child is not learning much in Bible cla
,
don't blame the teacher, blame the parent (Dad and
Mom) You and I.
Rt. 1, Box 926 Bremerton,Washington 98310
There is one item that greatly hinders efforts to attain and maintain unity in the churches of Christ,and it is caused by ignorance, a malady with which all of us are "evil affected" to some degree in allareas. The ignorance is over the time at which achurch divides. How often have you heard it said,that this or that church split "last summer," or "three years ago?" What is meant by this? Simplythat two groups began meeting in place of one. Hence, the split, the division, is said to come when two visible segments begin to meet as "separate and distinct churches." In other words, a church is "united" as long as it meets under one roof.
Though most know better, this remains the popular conception and consensus, and nothing could bfurther from the truth. It appears that "the church of God" in Corinth met in "one place" (I Cor. 1:2;11:18-20), but there was among them "envying,and strife, and divisions" (I Cor. 1:10,11; 3:311:18). Brethren, therefore, need to look at themselves in the mirror, God's mirror (James 1:25). Take a good look and comb into place the members who have been blown out of order by "ever y windof doctrine." Do not delude yourself or the church into thinking that unity and brotherly kindness prevails just because all meet in one building on Sunday morning. Some of the most split, divided, an"sawn asunder" churches (of whom the world is not worthy) are still gather ing in one meetinghouse. They are not one but while parking in the same lot and sitting under the same rafters, they fancy thatthey are "united in the common faith." It would befunny if it were not so tragic
It would be good if teaching did not "bewray" us as thinking that a "church split" occurs only when
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BACK AGAIN!
After five months away from the typewriter on doctor's orders, I am back again to do my part to preach the word by way of the printed page. It is not easy for me to forego self assignments to speak out on evil and dangerous, trends within andwithout, and to teach the pur e doctr ine of Chr ist. I must, however, bide my time and do what I can,when I can, to maintain reasonably good health anddo the work I love to do.
In the February i
ue of Searching The ScripturesI wrote the first in what I thought would be three articles on "The Ketcherside-Turner Exchange"which took place late in the evening of January 25,1972 in the University Church meeting house in Tampa. I hope to have these next two articles readyfor the September and October i
ues.
THE PLAGUE OF ISSUES
In this presidential political year the pious cry ofthe politicians is to be honest in discu
ing the "issues." The trouble is that each candidate for office creates his own i
ues and then debates them as if all others recognized his "i
ue." A charge is made; alie is created to give credence to the charge. The lie becomes the issue, and the debate is on.
This would be little more than folly if it were not for the fact that brethren and churches are playinthe same game by the same unscrupulous tactics. What is cla
ified as "issues" of debate and division today is nothing more than personal ambition forthe preeminence (III John 9,10). It may be the personal opinion of an egocentric that becomes the i
ue that creates hatred, malice and division amongbrethren. It may be the love for money, or the revenge upon a personal enemy, or the praise of men,but they all end in creating "i
ues" by which themay attain their objectives.
There are real i
ues. I would not have anyonunderstand that I have implied that i
ues do notexist, or that they should not be debated. The onlyi
ue worthy of concern among brethren is that i
ue between the divine authority of Christ and humanwisdom that seeks to supplant it. Old i
ues of this class will continue to be discussed, and new ones will come into focus as carnal minded men create new doctrines. Searching The Scriptures will continue to discuss these i
ues that hinder sound doctrine.
I believe the sincere and unbiased desire of every regular contributor to Searching The Scriptures isto search for divine truth as revealed in the inspired book of God in an effort to be workmen unashamed (II Tim. 2:15), and equipped unto every good work as ordained of God (II Tim. 3:16,17; Eph. 2:10)Jesus said, "And ye shall know the truth and thetruth shall make you free" (John 8:32). Again, hesaid in prayer to the Father, "Sanctify them throughthy truth; Thy word is truth" (John 17:17). "For the Hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel" (Col. 1:15).
When Jesus said we are made free by the truth,
he meant the gospel which is the power of God unto
salvation (Rom. 1:16). We are saved by hearing "the
word of truth, the gospel of your salvation" (Eph:
1:13). Our souls are purified in obeying the truth
(I Pet. 1:22).
No man or group of men have power to decidwhat divine truth is. No editor, paper, church, eldership, school, board of directors or institution of anykind may decide what is and what is not truth. The word of God is the only source of pure truth. Each man must search for truth from this fountain of the Spirit and learn the truth required of him to bemade free.
Searching The Scriptures had its beginning iJanuary, 1960. From the beginning we have earnestly sought to use the pr inted page to study theword of God with all who will read and study with us. We belong to no man or group. We strive to serve no special human interest. We are not for sale to any man for any price, because our own salvation and the salvation of others is in the balance.
In the first i
ue of Searching The Scriptures we set forth the only editorial policy we have ever had,which is still our only guide lines in articles pubished. In that first i
ue we said: "We have no policy but to be scriptural, fair, sincere, and faithful in our work as editors of this paper."
I have made it clear that I am not bound to be in agreement with all who may write in this journal. Each person is responsible for what he writes. In the interest of fairness to all and for the sake of a sincere search for truth, articles are sometimes published which require a reply in the judgment ofsomeone, and he should be heard. Of course, reason and fairness would dictate that a reasonable lengtand number of articles be used.
This monthly publication is dedicated to thesearch for divine truth as revealed in the inspired Book of God. Controversy is expected and we are not afraid of it. Sarcastic and abusive replies are expected in response to some things said, but wemust say them in the interest of truth. We fear no man, but we do fear the God in whom "we live, anmove, and have our being" (Acts 17:28). We do notstrive to please men, but Christ, we do not persuade God, but men (Gal. 1:10)
We want to do all the good we can and no harm at all. May God bless us to be faithful to His word,open minded to receive divine truth, unashamed and unafraid to boldly speak His word to all menand to give God the glory for all good done to thevery end.
Page 4
QUESTION (Continued from last i
ue): Please answer me if Isaiah 29 and Ezekiel 37:16-28 reallyhave to do with the Book of Mormon? — A.O.M.
ANSWER: Concerning Ezk. 37:16-28, the position of Latter Day Saints is clearly set forth in the following: "Ezekiel saw in vision the coming together of the stick of Judah, and the stick of Joseph, signifying the Bible and the Book of Mormon ... The Nephites were then of the tribes of Joseph, and their record or 'stick' is as truly represented by the Book of Mormon as is the 'stick' of Judah by the Bible(The Articles Of Faith, p. 276, by Talmage)
I n r eply, let it be pointed out that there is no proof for their claim. It all rests upon mere assumption, namely, that the "sticks" are books; that th"stick of Judah" is the Bible, and that the "stick ofEphraim" is the Book of Mormon. Of course, assumption is not proof! Furthermore, both the Bibleand the Book of Mormon contradict the claim.
The Bible teaches that while Manasseh was the first born of Joseph and entitled to the blessing, iwas later bestowed upon his brother, Ephraim, whowas to become the greater of the two (Gen. 48:8-22).Jewish history confirms the fulfillment of this prophetic utterance. In time "Ephraim" became synonymous with "Israel," the northern kingdom (Cf. Isa. 7:8,9; 9:8,9; Hos. 4:16,17; 5:2; 9:3). However,it should be remembered that the blessing for all men was to come out of Judah: "Moreover he refused the tabernacle of Joseph, and chose not thetribe of Ephraim: But chose the tribe of Judah, themount Zion which he loved" (Psm. 78:67,68)
The truth concerning Ezekiel's prophecy in chap
ter 37 involves the people of God in Babylonian cap
tivity and their restoration to their own land. All of
this is prefigured symbolically by the valley of dry
bones and their resurrection (vs. 1-14). The uniting
of the two "sticks" (Judah and Ephraim) prefigures
the uniting of all men under one king, Christ, the
spiritual David (not literal David, for he was al
ready dead), so that there would be "one shepherd,"
ruling with an "everlasting covenant of peace," in
His tabernacle set in the midst of them for ever
more. All of this has its fulfillment in the reign o
Christ over His kingdom, which is His church, i
which relationship it is said of its subjects, "I will
be their God, and they shall be my people" (Ezk.
37:27; II Cor. 6:16)
The Book of Mormon teaches that the North
American Indians are descendants of Manasseh, not of Ephraim: "I am Amulek; I am the son of Giddonah, who was the son of Ishmael, who was a descendant of Aminadi; and it was the same Aminadi who interpreted the writing which was upon thwall of the temple, which was written by the finger of God. And Aminadi was a descendant of Nephwho was the son of Lehi, who came out of the laneof Jerusalem, who was a descendant of Manasseh who was the son of Joseph who was sold into Egyptby the hands of his brethren" (Alma 10:2,3)
If this be so, then it is impo
ible for the Book of Mormon to be the "stick of Ephraim." T hus, their claim is false according to their own witne
. Neither the Bible nor the Book of Mormon support their claim that Ezekiel's "stick of Ephraim" refers to the Book of Mormon.
PAUL, THE "SERVANT"
In contrast to many world religions which are predominantly meditative and contemplative, Christianity is largely a system of spiritual service, both tGod and to man.
In the epistles of Paul, there are several Greek words which originally denoted certain aspects of servitude. Inasmuch as English versions often translate each of these words as "servant," we fail to see the shades of difference involved in the terms. It is po
ible that Paul, by inspiration, used this varietyof Greek words to stress specific facets of his own service to Christ.
This article is a brief study of only three of these "servant" words.
DOULOS, "SERVANT." "SLAVE"
The Greek words of the doulos family primarily stressed the concept of subjection; that is, subjection to the kurios, "lord." The very idea involved indoulos was utterly repugnant to the Greek mindfor the Greek found his very self respect in ththought that he was free in all respects: socially,politically, and in other ways.
The doulos was free to do only the will of thekurios; no more and no le
. He was, in fact, thevery property of the kurios.
In many passages Paul refers to himself as the doulos of Christ, Philippians 1:1, etc. I am convinced that Paul, in his use of this term, is stressinghis utter and complete subjection to Christ, his
kurios.
Page 5
DIAKONOS, "SERVANT," "MINISTER"
In I Cor. 3:5 Paul refers to himself as a diakonos,"minister," "servant." This Greek term placed the emphasis upon the service that was rendered; usually stressing-the service as an act of love. The term occurs very frequently in cla
ical Greek. (See a very full discu
ion of these "servant" words in Theological Dictionary of the New Testament, editedby Kittel.)
HUPERBTES. "SERVANT," "ATTENDANT"
In I Cor. 4:1 Paul refers to himself as a huperetes of Christ. This very interesting Greek noun originally denoted an "under-rower," no doubt referringto the ancient ships that were propelled by several levelsof rowers.
Huperetes came to denote an "assistant" or "adjutant." In this sense, it occurs very often in classical Greek writings. Perhaps Paul thinks of himself as "assisting" Christ in the great work of redemption.
Is it true that a congregation of Christ can function in, and only in, activities authorized for congregational activity in the New Testament, viz., worship, benevolence, edification, evangelism, and discipline? Is it equally true that the assembly being authorized to so function is thereby authorized to provide facilities for such activity?
If we respect the silence of the scriptures, are we
thus to conclude that the church has no business in
any other activity, and consequently is unauthorized
to formally and purposefully provide facilities for
any other activity not expeditious or incidental to
the performance of these responsibilities?
If so, is not this basically what is wrong with con
gregations building banquet rooms (fellowship halls)
with their concomitant kitchens in their meeting
houses, or gymnasiums and swimming pools, or even
using or allowing to be used such facilities as they
have for social or any other activity not a function of
a congregation of Christ?
In other words, may a church use its building only
in the functions that authorize the building's exis
tence, or may it construct a meeting house for au
thorized activities and then use it or overtly sanction
its use otherwise for the convenience of its members
or even for that of others?
If a building is to be used only for the activities which authorize its existence, might there be some
thing amiss in the practice of using a congregation's
authorized facilities for unauthorized (as far as what
a church is to engage in) formal wedding ceremonies?
On the other hand, if we may use the meeting house
for the convenience of members of the body or for
that of others in the doing of those things not authorized for an assembly of Christ to perform, what standard can we use to determine which activities to allow and which to prohibit? Would we allow anyonethe use of the meeting house in any activity not inherently wrong? A young peoples' party and the singing of folk songs, preceded by a "period of de
votion?"
But if a church cannot purposefully lend its facili
ties to camaraderie per se, with secular singing, albeit
connected with acceptable spiritual activity, what
place does a humanly originated ritual (however beau
tiful and acceptable elsewhere) involving secular love
songs ("O Promise Me", "I Love You Truly") have
there? In what function of the church is comparable
parading, and pageantry, and protocol acceptable?
Though these things may not be wrong in themselves
if an assembly of saints may lend its facilities to such
are we left with any other standard than personal
judgement as to the building's use by whoever? If
judgement is the standard, how do we reprove any
one's use or supposed misuse of the saint's meeting
house? Is there any safe middle ground for determin
ing a building's use between using it only for author
ized purposes and attendant activities, and personal
judgement?As for weddings, beyond the pageantry, spectacle,
secular love songs, and distinctions, are weddings a
legitimate function of churches of Christ? Where is
the scripture that indicates such? Did we get the idea
from the scriptures or from Catholicism, to which
matrimony is a church sacrament? Is that not really
where the idea of a formal "church wedding" cam
from? Is the evangelist fulfilling his ministry i
officiating, really doing more (and certainly involved
in more) than just preaching about marriage, or act
ing as an agent of the state?
If we argue that the churches' facilities may be used
because marriage has the approval of the Lord and is
ordained by Him, are we to conclude that everything
that the Lord ordains is justification for churches to
specifically and overtly lend their facilities to, e.g.
the "due benevolence" of I Corinthians 7:3, which if
a couple appropriates the Lord's conce
ion is a com
mandment regarding approved behavior of husband
and wife? Could the newly-weds use the building as a
honeymoon residence under the same conditions of
permi
ion that it was provided for the ceremony;
moving in pertinent accountremet as they earlier did
in the forms of flowers, candle holders, and such?If we argue that we are to obey the law and that
obeying laws pertaining to marriage justifies use of
the building, would not such argument justify use of
them as specified places of formal tax collection as
well? Does a church have any scriptural involvement
with marriage other than teaching God's truth about
it and keeping its membership free from known adult
erers?
If it is objected that refraining from using the facili
ties of churches for weddings involves making to
many laws about what can and what cannot be done
in "church buildings", could we not just use the
buildings for what functions and attendant activities
scripturally authorize their existence? Then if some
use them otherwise, have they not been the law
makers, making lawful something unknown to the
functioning of the body of Christ? If there were no
violation of this principle, where would by any need
for restrictions? What principle may we use to deter
Page 6
mine the right of a congregation to build a meeting
house and then its use, if not the principle of formal
ly using authorized facilities only for the purposes
and accessory informalities which authorize their
existence?
Box 95 Z ion, Illinois 60099
GIVING OF OUR MEANS IN SPIRIT AND TRUTH
Contributing to the Lord's work should be considered an act of worship. It is one of the ways in which we bow before our God. Let us consider what is necessary in order to give in spirit and in truth (John 4:24):
GIVING IN TRUTH
(A) Who is to give? "Upon the first day of the week let every one of you lay by him in store..." (I Cor. 16:2). The apostle was addressing Christians (I Cor. 1:2). T hose who ar e not member s of thechurch are not expected to give.
Some religious groups go from house to house begging money from those of other faiths and of no faith. Adventists raise much money this way and then boast of having the highest average contribution per member of any religious group. We do notencourage those who are not members of the church of Christ to contribute. God's order is that one first give himself to the Lord (II Cor. 8:5). When this is accomplished, the other gifts will follow naturally.
Does the phrase "— let every one of you — " demand that both husband and wife drop something into the basket? NO. If one check is written, both are giving. They should discuss and agree upon the amount of their contribution, however.
(B) When should we give? "Upon the first dayof the week let ever yone of you lay by him in store ..." Sunday, the first day of the week is specified. If we were simply commanded to give and nothingwas said regarding the time — then the time would be an indifferent consideration. But as it is, we have Divine authority to contribute into the church treasury upon the first day of the week and no authority to do so any other time. (C) How should we give? "Upon the first day of the week let everyone of you lay by him in store, as God hath prospered him— ". Someone may say,"But we can raise more money if we have a weeklybingo game," or "We should sponsor a car wash for this particular project." But such means are not authorized by God's Holy Word. A book is on themarket which is entitled "199 Ways To Raise Money for the Church." God's way is not mentioned.
No specific percentage of one's income is specified in the New Testament. Tithing was required under the law of Moses, and a couple of things are usually overlooked in regard to that Old Testament law: (1) The Jew gave much more than ten percent when all tithes, free-will offerings, sacrifices and thank offerings are counted; (2) the tithes of the Jews not only constituted religious contributions — but civil taxes as well. The Jews lived under a theocracy and their tithes helped maintain their civil functions.
Christians should give according to the need. The same principle that motivated early Christians to sell lands and houses and give the prices to the apostles permitted them to decrease their contributions when that need was eliminated. Sometimes the question is raised: "Is it scriptural for a person to send a part of his contribution elsewhere?" Certainly it is if there is a greater need elsewhere.
If I were a member of a group that was doing little worthwhile and was building up a bank account, I would send at least the bulk of my contribution to help support an evangelist somewhere.
If the needs of the home congregation are beingmet and one desires to make additional gifts to other needs, no scriptural principle would be violated inso doing.
(D) Why Should We Give? The children's song says "Noah built a great big ark. WHY? Because God told him to." This is the primary reason that we should give. God does not need the money (Acts 17:11). He does not command that we serve andworship Him to satisfy a superego on His part, but rather, because there is a part of man that cries out for communion with God. He tells us to give.
We cannot deny that self-interest is another reason to give. People naturally desire to put their money where it will do the most good. Some invest in stocks, some in real estate, and there is nothingwrong in this. But we must make sure we're investing enough where it will really do the most good(Matt. 6:19,20).
Another reason to give liberally to the Lord is the uncertainty of riches (I Tim. 6:17). We all realize that we cannot take it with us when we go, but most of us learn that we can't keep it very longwhile we're here either. The disciples of whom weread in Acts 4 made a commendable sacrifice in the selling of their lands and houses, but we find that they were later "scattered abroad" by persecution. Had they tried to cling to their possessions, theywould have lost them anyway.
GIVING IN SPIRIT
(A) We Must Give Willingly. "For if there be first a willing mind, it is accepted according to that a man hath,, and not according to that he hath not" (II Cor. 8:12). If one has a willing mind, the rest is easy. If he does not, he may as well not give.
(B) We Must Give Purposefully. "Every man according as he purposeth in his heart, so let him give;not grudgingly, or of necessity: for God loveth a cheerful giver" (II Cor. 9:7). Our giving should not result from a spur of the moment decision. One should carefully figure and decide the amount of his gift.
(C) We Must Give According to Love: From John
3:16 and Gal. 2:20 we learn that the gift is commensurate with the love that one possesses.
SUGGESTIONS
Elders should strive to keep before their congregation what is being accomplished with chur ch funds.
Each member should be concerned enough to inquire about this information if the elders do notkeep the flock advised.
In this age of mental, emotional and spiritualfrustration, more and more doctors, sociologists andpsychologists are giving advice which really amounts to living as Christ has taught us. Dr. S. I. McMillen has written a book entitled "None of These Diseases." It is based upon a promise which God made to Israel: "If thou wilt diligently hearken to thvoice of the L ord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought uponthe Egyptians: for I am the Lord that healeth thee"(Exod. 15:26).
Dr. McMillen shows that many of the diseases which plague mankind come as a result of violatingsome of God's laws. He gives the following interesting statement from Dr. William Sadler:
"No one can appreciate so fully as a doctor theamazingly large percentage of human disease and suffering which is directly traceable to worry, fear, conflict, immorality, di
ipation, and ignorance — to unwholesome thinking and unclean living. T he sincere acceptance of the principles and teachings of Christ with respect to the life of mental peace anjoy, the life of unselfish thought and clean living,would at once wipe out more than half the difficulties, diseases, and sorrows of the human race. In other words, more than one half of the present affliction of mankind could be prevented by the tremendous prophylactic power of actually living up to thepersonal and practical spirit of the real teachings of Christ.
"The teachings of Jesus applied to our modern civilization — understandably applied, not merelynominally accepted — would so purify, uplift, anvitalize us that the race would immediately stand out as a new order of beings, possessing superior mental power and increased moral force. Irrespective of the future rewards of living, laying aside alldiscussion of future life, it would pay any man or woman to live the Christ-life just for the mentaland moral rewards it affords here in this present world. Some day man may awake to the fact thatthe teachings of Christ are potent and powerful inpreventing and curing disease. Some day our boasted scientific development, as regards mental and moral improvement, may indeed catch up with the teachings of this man of Galilee."
We have another sponsoring church. Since so many Christians move about over the nation eachyear, there is a problem involved in trying to keep
in touch with them and see that they place membership with some church. The church in Vancouver,Washington has the solution. They say, "We offer a plan — A SERVICE FOR THE WHOLE BROTHERHOOD — which is designed to prevent this loss to Christ and the church. The Vancouver Church of Christ, a concerned congregation is willing to serve as the Single Co-Ordinating Congregation for theWhole Nation."
If you want to participate in this plan, when members move just notify the "Co-Ordinating Congregation" and they will take care of it. I don't recall reading of any church in the New Testament which offered any kind of service "for the whole brotherhood."
"Dr.-----------has served many congregations ofchurches of Christ as minister .. ." (Harding College Bulletin, May, 1972). "They will visit 57 congregations of the Churches of Christ this summer and present their 'Sermon in Song' in various areas of Texas" (Medina Children's Home News, May1972).
Can anyone explain the meaning of these statements? No wonder we have so many in the church who can't recognize scriptural terminology and havelost sight of our plea to call Bible things by Bible names.
An Associated Press article out of Tokyo said,
"Ten thousand prostitutes face unemployment i
Okinawa with the return today of the island chain
to Japan. Prostitution is banned under Japanese
law."
That is a sad commentary on the morals of those
people, but it is even worse to consider the fact that
those prostitutes were kept in business by the 45,000
American servicemen stationed there. This is just
another of the evils of war.
When the Democratic vice presidential candidate was selected, he was interviewed and questioned extensively by the news media. When a television newsman asked him why he felt that he would be an asset to the party, his first reason was, "Well,I'm a Roman Catholic." When WE oppose a Catholic for such a high office, they tell us that it is an intolerable degree of bigotry. Is it worse to refuse to vote for a man who is a Catholic than it is to vote for him for the same reason? Catholics often denthat their religion is a political issue, but in their careless moments they admit that it is. We fail to see how Catholicism is a factor in qualifying one for the presidency; it is a factor in getting votes.
"Naked youths take dip; elderly just watch." This was the headline of an article concerning the conduct of some of the hippies and zippies in Miami Beach during a recent political convention. "This place must look like a zoo to them," said young DonBode of Bryan, Ohio. "They looked at us like animals. It doesn't bother me though because I'm used to it."
Do you wonder why people looked at them likanimals in a zoo ? I see much similarity between hippies and monkeys. (T he hippies have been taught that they were once monkeys anyway.) Animals live in communes, have no morals, and go naked. And it doesn't bother them for people to look at them for they are used it.
Premillennialism is spreading through the religious world like a wind-blown prairie fire. The Armstrong’s, Billy Graham, Back to the BiblBroadcast, many Baptists and others teach it all the time. Since the theory is based in part upon therestoration and sal-vation of Israel, I submit the following proposition: When any man advocates adoctrine which demands or includes the idea that God has or ever will have a chosen race or nation on earth — a people who will be especially blessebecause of their race or nationality— that doctrine is false! (Acts 10:34,35; Romans 2:28,29.)
Perfection is the only worthy goal for the individual Christian, and perfection should be the goal for a congregation of the Lord's people. He never suggested that we lie or steal very little, nor has He suggestedthat the church should be the pillar and ground ofsome of the truth. The goal is beyond us, but thLord would have us press on unto perfection.
"For all have sinned, and come short of the glory
of God." (Rom. 3:23). "If we say that we have no sin
we deceive ourselves, and the truth is not in us."
(I John 1:8). If you and I are so inclined to sin, w
need not be greatly surprised ii we find some one else
in error. Could we worship with that one whose error
we see? We err, too! Could he worship with us? We
may not be so conscious of our sins, but he likely is.
If we qualify as being spiritual, and have the proper
meekne
, and awareness of the danger of our being
tempted, we may seek to restore our erring brother
whom we love and respect for his many good traits.
(Gal. 6:1; James 5:19,20; I Peter 3:15). It might be proper for us to attend worship with
that brother whose error we see, and kneel with him
in prayer and earnestly pray for mercy for both of us
in our sins. Let us be blessed with ability to see our
own sins and weaknesses. T he chur ch is not a
museum of perfect models. It is, rather, a group o
people who love the Lord enough to do what the
know to do, and who seek to grow in the grace and knowledge of the Lord. Let us teach and admonish
one another. Let us warn, reprove, and rebuke one
another. Let us exhort and comfort one another also.
And above all let us love one another so we can spea
the truth in love.
We all need to come together for the Lord's supper.
(Acts 20:7) We need to teach and admonish one
another in song. (Eph. 5:19; Col. 3:16) We need to
lay by in store as the Lord has prospered us. (I Cor.
16:1-3) Some who read this may no longer attend be
cause they have seen imperfections. There are no con
gregations that do not need to improve. If all the
present membership become exact copies of the ex
ample that Christ left us, by that time there would be
some new converts who are babes. They must learn
many things, and improve in many ways before they
become as good as the Master. None of the older
members or of the new converts will ever make an
exact copy of the life of Christ. We can try. We ca
improve. We can help one another improve.
One faithful Christian may be distressed at howslowly others learn and break with their errors. That "faithful" one may have been slow to learn many othe truths he now knows, and he may be slow tlearn the many le
ons he yet needs to learn. Noneknows everything. We need patience in dealing witone another. Christ, the Master Teacher, taught manygood le
ons concerning the nature of His kingdom,but it took the wonderful twelve a long time to learn this. Our first duty is to examine ourselves. (2 Cor. 13:5) A second thing to do is to see the many gootraits of those whom we seek to help. They may leadbetter than they drive. We may be more likely to leadthem if we take time as the farmer waits for his harvest.
We, with our brand of ignorance and need of help,
may sit on the pew with some brother who needs to
grow, and profit by hearing a good gospel sermon. By
our regular attendance, humility, brotherly love, an
good Bible knowledge, we may gradually help our
brother. If we drop out we lose our chance. We cut
ourselves off from the help we need, and we ruin our
chance to help those with whom we did worship. We
will not be marked guilty of all the sins of the erring
man with whom we sit. Each gives account of him
self. (2 Cor. 5:10; 13:5)
Some do sin so that they need to be marked, avoided, and rejected. Factious people who cause division contrary to the doctrine of Christ would be examples of this. The man whose moral behavior brings reproach on the body of Christ is another example ofthe type to be put away. (1 Cor. 5; Rom. 16:17,18Titus 3:10,11). Many are weak and need teaching.Please read and reread Romans, chapter 14. Somewhom we think black with guilt may not be so guilty.Leave the final judgment to the Lord. Let us all recall that Paul wrote two long letters to the sick church at Corinth, but he did not ask the "good" people tdrop out of the a
embly. The best should have gone regularly to teach, warn, rebuke, and to serve as blessed peacemakers.
Some churches that seemed to be churches of
Christ have been divided in the last few years into
two angry parts, each looking for sound gospel
preachers for regular work and for meetings. Is this
sowing of discord one way to crucify the Lord afresh
and to put Him to an open shame? Should the church
be divided into two camps over that question that
troubles you? (Read Romans 14 again.) Teach, yes,
but do not drive a wedge. Do not weaken the pillar of
truth because you have discovered a scar in the paint.
Repaint in time rather than hurry to destroy
Churches may turn in a digressive direction and
reach a point when they will no longer endure sound
doctrine or receive warning so that faithful men must
come out and be separate, but we need to think more
than twice before coming out because there may be
more hope than we first thought.
P.O. Box 866 Hartselle,Ala. 35640
HEARTFELT RELIGION NO. 3
In our other two articles on this subject we havpointed out that the "heart" that we are writingabout is not the muscle that pumps the blood through our veins, but the thinking part of man, the intellect.Then in our second article, we showed the function of the Bible heart. It understand, believes, obeys, andloves. In this article, we want to show how the heart is changed.
Many today have the truth concerning what thBible heart is have a misconception of how the heartis changed. They think you must wait for a directoperation of the Holy Spirit in order for the heart to be changed. But this is not in harmony with thteachings of the Bible. The truth of the matter is that a change of heart comes about as a result ofFAITH.
SAUL'S CONVERSION
For example, when Saul of Tarsus was converted to the Lord, he had a change of heart. He hated the Lord and his disciples, believing that they were teaching contrary to that which the God of Israel would have them teach. But in later year s hechanged and began to love the Lord even to the extent that he was willing to give his life for the Chr ist. What, brought about this change ? Faith inthe crucified Savior. In Acts 26:11 Paul (for so his name was changed from Saul after his conversion)said of himself that he was "exceedingly mad against them I persecuted them even unto strange cities." Also in Acts 26:9 Paul says, "I verily thought with myself that I ought to do many things contrary tthe name of Jesus of Nazareth." But, Paul's thinking was changed. The Lord Jesus Christ spoke tohim on his way to Damascus as he was on his way there to persecute the saints. When he was convinced that the one speaking to him was Jesus of Nazareth he said, "Lord, what wilt thou have mdo?" (Acts 9:6). "Well," someone may ask, "are our hearts changed today by the Lord speaking to us ?" The answer to that is yes — but NOT directlyas he did to Saul. He speaks to us today by the HolySpirit and the Spirit uses the Word (the Bible) tconvict us today. Actually, it is the thing believethat causes a change of affections. The effects of faith comes about as a result of the thing believed.
JACOB AND JOSEPH
The Bible teaching concerning Jacob and Josephis a good illustration of the above statement. When Joseph was sold into slavery by his brothers andthey returned his coat of many colors to his father Jacob with the blood of an animal on it, Jacob rent his clothes and put sackcloth upon his loins, andmourned for many days for his son and would not be comforted. T hough his sons had told him a lie, thelie believed was the thing that brought about the effect — namely, Jacob's mourning.
MEN'S LIVES ARE CHANGED
Men's lives are changed today in harmony witwhat they believe. I see many who claim they believe the Bible, and claim they want to live theChristian life. However, it is very easy to see that their claims are untrue in fact. How do we know this ? By the results we see in their lives. Name anything you want to name, immodest apparel, dancing,drinking, failure to attend services, or anything you want to name. Then ask yourself the question, whatcan we do to change all that ? The answer is, changethe heart! Preach the gospel to them. For, Faith comes by hearing the word of God (Rom. 10:17);and the effects of faith comes about as a result of the thing believed.
WHY THE CHANGE?
My brethren have changed in regard to the authority of apostolic examples. When I was a boy preacher in the hills of Oklahoma I never heard anyone question the authority of apostolic examples. It was with the advent of the "sponsoring church" and other innovations that brethren began to question the authenticity of Bible authority by apostolic examples. Since that time reams of paper have been used todeny them. In this brief article I would like to pointout why this had to be done. First let it be known for all time that our authority for observing thLord's Supper on Sunday is through the medium ofapostolic example (Acts 20:7). This forever refutes the sectarian concept that the Lord's supper can be observed at any time. Second, it needs to be made clear that our position on a plurality of elders in every congregation is established by apostolic example (Acts 20:17). This refutes the Catholic concept of ONE elder rule. It needs to be made perfectlyclear that in evangelistic work, apostolic examples tell us that the money was always sent direct to the evangelist (II Cor. 11:8; Phil. 4:15, 16). This forever refutes the liberal position of the mi
ionary society of the sponsoring church. It also needs to be observed that through the medium of apostolic examples we learn that money in the field of benevolence was always sent direct to the church in need (I Cor. 16:1, 2). This refutes forever the modernistic view that such work can be done through an orphan home or society of some kind.
When liberal preachers took a long, hard look atthe facts above they saw the hand wr iting on the wall. Their conclusion was, "we must either give up our idols and innovations or get rid of apostolic examples." T hey chose the latter. However, this didnot fully solve their problem because they hadtaught for years that the Lord's Supper must beobserved on Sunday. If they did away with apostolic examples then this old time practice goes down theriver. So the question was, what shall we do? The answer thundered back, destroy apostolic examples but try to salvage the Lord's Supper and pluralityof elders some other way
To illustrate, I have in my hand an article written by G. K. Wallace on this very subject. He, like manyof his colleagues, felt the need of getting rid ofapostolic examples but tried to salvage the Lord's Supper. I now quote from this article which appeared in the Firm Foundation:
Page 11
"In Acts 20:36 the Bible says in regard to the apostle Paul, 'And when he had thus spoken, hkneeled down and prayed with them all.' Here is an example of the apostle Paul and the brethren that were with him kneeling on the beach in prayer. This is not a binding example because there is no lawthat requires a kneeling posture in prayer. The law of God requires us to pray, but the posture is loosed. Prayer is bound but the position of the body, inprayer, is not bound. An example of one kneeling orstanding in prayer is an example of liberty and notan example of carrying out a law governing position or posture of the body while praying. For an example to be binding, it must illustrate a requirement."
It has always been amusing the way brethren tryto get rid of apostolic examples. Did you notice theway brother Wallace worded his last sentence. Well,here it is: "For an example to be binding it must illustrate a requirement." Another man put it thisway, "In order for an example to be binding it must have a command to back it up." Great shades of Aristotle! Don't these men know if we have a command or requirement we don't need an exampleWhat could motivate a person to reason in such amanner? What these brethren are really saying ithat an apostolic example is NEVER binding; because if it takes a requirement or command to back it up what po
ible authority could there be in theexample itself?
Brother Wallace anticipated this problem withthe Lord's Supper on the first day of the week so he went to I Cor. 16:1,2; I Cor. 4:17; Heb. 10:25; I Cor. 11:17-34; Acts 20:7 and came up with the incredible idea that we are to observe the Lord's Supper onSunday. What brother Wallace failed to do is applyhis LAW. He found a command to assemble. He found where they observed the Lord's supper whenthey assembled. But what he failed to find was the REQUIREMENT to do it on the FIRST DAY OFTHE WEEK! He had to go to the very thing hdenied to get this — Acts 20:7. This is an approved example telling us WHEN the early disciples observed the Lord's Supper and it does not have a REQUIREMENT OR COMMAND TO BACK IT UP!All the talk on I Cor. 11 does not mention the important thing and that is the first day of the week. Noliving man or dead one hap ever found the FIRSTDAY OF THE WEEK IN FIRST CORINTHIANS ELEVEN. Where is the requirement to back up thefirst day of the week observance of the Lord's Supper? You will find it on the blank page of your Bible.
Gentle reader, we do not need a command or requirement to back up an apostolic example. Brother Wallace said kneeling for prayer was not bound because there was no law which required it. This is not so! The reason kneeling is not bound is because we have different postures of prayer in the Bible. In Matt. 26:39 "And went a little further, and fell on his face and prayed." This shows different postures of prayer. No one single posture is bound.Would brother Wallace say kneeling was not bound if ALL the examples in the New Testament were ofkneeling and there was not one exception ? Would he still argue we must have a command or requirement to back it up ? The stubborn fact remains we observe the Lord's Supper on Sunday because of ONE and ONLY ONE scripture and that is Acts 20:7. Brother Wallace or his colleagues cannot and will not find aREQUIREMENT or COMMAND to back up thisapostolic example.
Fellow Christian, when the great apostle Paul said in Phil. 4:9 "T hose things, which ye have botlearned, and received, and heard and seen in me do;and the God of peace shall be with you." He said what he meant and meant what he said. We must emulate any apostolic example when the consistent pattern of their activities shows a thing was done in a certain way, time or place.
PREACHER WANTED
Northside church, Brunswick, Ga., is in need of apreacher. Will need partial support. Small congregation of 8 adults and 3 children. Contact W. N. Potter, P.O. Box 13, Arco Branch, Brunswick, Ga. 31520 or call (912) 265-9164.
PREACHER NEEDED
Vernon, Fla. — A strong, knowledgeable man is desired here, as much teaching and leadership is badly needed. He must be able to secure most of his financial support from elsewhere, as we can contribute very little towards his salary. The church is tiny, with most of the members being young in thfaith. Please contact Richard Geswein, Rt. 1, Poncede Leon, Florida 32455.
Young gospel preacher (25 years old) with fouryears full-time experience would like to locate andwork with a strong congregation with elders. Willconsider moving with wife and one daughter anytime up to one year from now. Mike T. Rogacs, (816)232-6110, 401 S. Noyes Blvd., St. Joseph, Mo. 64501.
UFOT JACOB AKPAN
by Fred A. Shewmaker
It is with a sad and aching heart that I write this notice. However, it is my duty before God to makknown to all those who have in any way aided Ufot Akpan since he has been in the United States that he is not worthy of support. Several have urged him to repent and do what is right but all such efforts have failed.
Because I have been party to every effort to assist Ufot, of which I am aware, since his coming to thUnited States and due to the fact that I have urgedbrethren all over the country to aid him, I am the one, among all who have helped, who is obligated tomake known his unworthine
.
Details will be furnished upon request to those who have aided Ufot.
Ralph Joiner, P.O. Box 208, Cambridge City, Ind. 47327 — August will mark the beginning of outhird year in Cambridge City. Progress has beenslow and difficulties within the congregation have,no doubt, hindered us in many ways. But, as we look back on two years of labor we see: three baptisms,two restorations, eight identifications and three confe
ions of error. Our attendance has increased from an average of 40 to an average of 60. In addition to our regular services and gospel meetings, wehave held a Personal Work Class and a Preacher-Teacher Training Cla
. This latter graduated onepreacher who is preaching once a month in a nearby town, three song leaders and several others are performing in ways they never thought po
ible. The Lord has blessed us surely. When in East-Central Indiana or West-Central Ohio, please pay us a visit.
Robert Wayne La Coste holds a meeting for the church in Hildago, Illinois August 7-13 and one for the church in Spring Creek, Tennessee Aug. 21-27.
Robert J. La Coste held an early July meetingfor the church in Cooper, Texas where the theme the first two nights was "Why I left the Roman Catholic Church." One precious soul was baptized in that meeting.
W. Lafayette, Indiana — A new congregation was established in Sept. 1971 in W. Lafayette, Ind. andpresently meets near the Purdue University campus at 2353 Yeager Rd. The congregation consisted of 3 families at that time but has increased to 7 families as of Aug. 1, 1971. The preaching was done bymen from the various congregations within a radius of 80 miles. We wish to acknowledge the wonderful assistance given by these congregations, to whom we are deeply indebted. Brother Bob Nealy, preacher at Kokomo, has taught the mid-week Bible studyand has been of special help throughout this period of time. Brother Henry Smith moved to W. Lafayette June 1st to take up the full time work as apreacher here. Should anyone know of students attending Purdue or others living in this area, please send their names and addresses to Henry Smith,1820 Summit Dr., W. Lafayette, Ind. 47906. (317)463-2638.
RELIGIOUS DEBATE
There will be a religious debate between Mr. J. T. Smith and Dr. Albert Garner. Mr. Smith is the preacher for the Northside church of Christ in Conway, Arkansas. Dr. Garner is a Baptist preacher from Lakeland, Fla. The debate is to be conducted in the Beedeville, Arkansas, High School Auditorium. Dates are set for Aug. 7, 8, 10, 11. The subjects to be discussed are baptism and apostasy. The sessions are to begin at 8:00 p.m. each evening.
JIM BEECH TO AUSTRALIA
At this writing we have $4,655.00 of our travel fund and $670.00 of our monthly support either committed or on hand. I would like to ask those who have promised travel fund to go ahead ansend it now. Those who are ready to support us monthly will receive their deposit slips soon and we would like to have the August support that we maytake it with us so we will not have to live one month without support after we get to Wagga Wagga. The monthly support is our only worry now, financially, and we believe the other $230.00 will come before we leave.
So many churches and brethren have done so much that I am completely unable to express my thanks and I hesitate to call any by name less I slight (unintentionally) one who has sacrificed the most. The amount of money received so far represents the support of eight brethren and fourteen churches ... we thank you all!
My address in Australia will be P.O. Box S-93, Wagga Wagga, N.S.W. 2650, Australia. When youwrite a letter I suggest you go to the post office and get an "Aerogramme" for fifteen cents as that is the cheapest way to send a letter. From now on my reports will be in the bulletin of the Huffman Church, 525 Roebuck Dr., Birmingham, Ala. 35215. We will be sending a report every other month unless something special happens. We would like to hear from all of you I know for others have said this was one thing they needed and missed, letters from theStates; so write us, ask questions about the work or whatever, we will be glad to hear from you.
I hope to mail my next report from Wagga Wagga. Remember us in your prayers, as we do you also.
NEW CONGREGATION
Last summer two families decided to start a sound congregation of the church of Christ in or near Morgansfield, Ky. They rented the Community Center Building at Pride, Ky. Brother B. G. Hope ofBeaver Dam, Ky. with the help of C. L. Purdom ofParagould, Ark., conducted a gospel meeting in September. A new congregation was established with seven members. Now we have twelve.
In November an acre of land was purchased inTilden, Ky. on highway 56, just off Alt. 41. This plot had an old three car brick garage which was renovated by adding a concrete, carpeted floor, panelled walls and a tile ceiling. This is equipped with electric heat and is air conditioned. It will seat 75 people. A one bedroom trailer was purchased and furnishes us with two class rooms and a rest room.
There is no other sound church in the area closer than 40 miles to the north and 60 miles either to the east or south with about 90 miles to the west. The work is hard. T he liber als do not like us but the fields are white for a preacher who wants to do as Apollos did after Paul had planted. Support can bearranged for a preacher who wants to meet the challenge.
If interested in the work contact either C. L. Purdom, 824 West Vine St., Paragould, Ark. 72450 or
B. G. Hope, Route 3, Beaver Dam, Ky. 42320.
Otis Jordan, P.O. Box 414, Perry Florida — I have been with the church at Spring Warrior (just outside of Perry, Fla.) for just less than two years. We have had a very good work. We have had 37 responses here, 18 baptisms and 19 restorations. Ialso traveled to Titusville and baptized 3 as the result of a funeral over there. I was with two youngmen, brethren, Jim Poppell (Lake City) and Nathan Hagood (Jennings) in a tent meeting at WhiteSprings, Fla. in May. We had very good attendance and a young lady from Lake City was baptized. I will be in a meeting at Steinhatchee, Fla. Sept. 3through the 10th. We will be engaged in a meeting here Sept. 18 through the 24th with brother Conway Skinner.
Paul M. Smith, 22 Schell Street, Kincheloe Air Force Base, Maine 49788 — I am presently in theAir Force but will be getting out in October and, the Lord willing, I will go into full-time preaching. I would like to locate and work with some sound congregation. These facts about myself might be helpful to anyone who may consider my services. I am 37 years of age and my wife, Jacqueline, and I have four children: Bill, 16; Ann, 14; James, 12; Brenda,
10. I have been active in the church for almost 25 years and have preached, taught Bible classes and lead singing everywhere we have lived during this period, both overseas and in the States. If you desire additional information or references, please write to me at the above address or call (906) 495-2436.
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Terry L. Sumerlin, 216 Dunbar, Refugio, Texas 78377, Aug. 10, 1972 — I have just completed mysecond year of work with the faithful brethren here in Refugio. In the past year we have been blessed with 13 additions: 4 baptisms, 8 to place membership, and 1 restoration. This makes a total of 24 responses in 2 years. We urge you to pray for us that the church might continue to grow in this area.