CONDEMNING SELF

One of the most common errors of the human race is to condemn in others what is approved in self.Romans 2 has something interesting to say aboutthis. "Therefore thou art inexcusable, O man, whoever thou art that judgest another, thou condemnest thyself; for thou that judgest doest thesame things" (vs. 1). In verse 3: "And thinkest thou this, O man, that judgest them which do suchthings, and doest the same, that thou shalt escapethe judgment of God?" Now verse 21: "Thou therefore which teachest another, teachest thou notthyself? thou that preachest a man should not steal,dost thou steal?"

It is easy to find sin in the lives of others,especially in those for whom we have little love. TheBible clearly states the specific sins of some men inBible times and identified the men by name. Hardlyany would want to be classified with these sinnerstoday. But frequently we are guilty of the same sinsof these men and we attempt to justify our actionswhile condemning the very same sin in the lives ofothers.

Every person acquainted at all with the Bibleknows that Judas Iscariot was an evil man. To be identified with Judas Iscariot is an insult to anyperson. He betrayed the Lord into the hands ofwicked men who crucified him. The record says:"And while he yet spake, lo, Judas, one of thetwelve, came, and with him a great multitude withswords and staves, from the chief priests and eldersof the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same ishe: hold him fast" (Matt. 26:47,48). One of the chosen ones of the Lord betrayed him with a kiss—an expression of love. Why would a man do such anevil thing? Luke 22:3 tells us: "Then entered Sataninto Judas surnamed Iscariot, being one of thenumber of the twelve." Satan entered his heart through the same avenue he enters the hearts ofmillions of people today, some of them in the church.

Satan uses devices in entering the hearts of peopleto lead them away from the way of the Lord. Satanhas the advantage of us when we are ignorant ofthese devices (2 Cor. 2:11). He uses wiles (deceit,schemes) that are suited to your nature. Satan is notconcerned whether you commit adultery, lie, orsome other such sin. He is only interested in leading you away from God, and he can do that by gettingyou to do nothing. If he can use the schemes in yourcase to make you think some requirements of Godare not essential, and get you to fail to do what isright, he has you just the same as if you did somegrave evil against God and society that is certainlycondemned in the word of God.

The Devil entered Judas through greed for money. His plans called for betrayal of Christ for afew pieces of silver. Of course you would never dosuch a thing! You severely condemn Judas for hisevil act of greed, but what is your price to forsakethe Lord? By various acts of betrayal we do the verything in principle that Judas did in fact, but we condemn him without mercy and justify ourselves,and continue on as if we were working God's righteousness.

In Acts 5:1-11 we have the account of a husband and wife in the church in Jerusalem who were influenced by greed to lie unto God. This influencecame from Satan just as it did in the case of Judas."But Peter said, Ananias, why hath Satan filledthine heart to lie to the Holy Ghost, and to keepback part of the price of the land?" The devil was behind the thought and act of Ananias and his wife.

Greed caused Judas to betray Christ. Greed caused Ananias and Sapphira to lie to the HolySpirit. Paul said, "For the love of money is the rootof all evil: which while some coveted after, they have pierced themselves through with many sorrows" (1Tim. 6:10). The greed for money—and greed isbased upon evil love for money —will lead one to lie to get it and lie to keep it. Besides the sin of greed,lying is specifically mentioned as a sin that will bepunished in the lake of fire and brimstone, which isthe second death (Rev. 21:8). How many of us are sogreedy that we will steal from God each and everyweek by keeping back a part of that which we oughtto give to Him, and then lie both to God and ourbrethren in order to justify our actions? Are weguilty of the same sins committed by Judas andAnanias and his wife? Remember what Paul wrote by the Spirit: "Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?"(Rom. 2:21).

Demas is another who committed the sin that thousands in the church commit today and thinknothing of it. Paul said, "Demas hath forsaken me,having loved this present world . . ." (2 Tim. 4:10). John wrote: "Love not the world, neither the thingsthat are in the world. If any man love the world, thelove of the Father is not in him"(l John 2:15). Jameswrote: "Ye adulterers and adulteresses, know ye notthat the friendship of the world is enmity with God?whosoever therefore will be a friend of the world is the enemy of God" (James 4:4).

Worldliness takes many forms. The word simplymeans to be governed by the influences and forces ofthis world rather than being lead by the Spirit ofGod. In Romans 8 walking after the flesh is contrasted with walking by the Spirit. Those who mind the things of the flesh are worldly minded. Demas loved the things of this world and left Pauland the work of the Lord.

Of course, every person who reads this will agree that it was evil in the case of Judas, Ananias and hiswife, and Demas, but how many of us do the same inprinciple and deny that there is any wrong done?Think on these things!

THE PLACE

The book of Deuteronomy is a restatement of thelaw of Moses addressed to the children of those who were the original recipients of the law. Moses spoke to a generation which had endured the wilderness wanderings and which was about to enter the land ofCanaan. When they entered the land they were to destroy the altars, groves and high places where idols were worshipped. Such places were not to be used for the worship of Jehovah. In Deuteronomy 12,several times, Moses stressed the importance of carrying out divine service "in the place" which Godwould choose.

"But unto the place which the Lord your God shallchoose out of all your tribes to put his name there,even unto his habitation shall ye seek, and thither thoushalt come" (verse 5). "Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that Icommand you. . ." (verse 11). "Take heed to thyselfthat thou offer not thy burnt offerings in every placethat thou seest: but in the place which the Lord shallchoose in one of your tribes, there thou shalt offer thyburnt offerings, and there thou shalt do all that I command thee" (verses 13-14).

There was to be no synthesizing of divine worshipwith idolatry. No "union meetings" were to be held to seek better "communication". There was to be none of this business of "You go to your altar and I'll go tomine." Israel was to understand that since God was the object of their worship, he alone had the right to prescribe the nature, order and even the place of it. When the temple was built by Solomon, God promisedto put his name there. Until then his presence hovered over the mercy seat in the most holy place of the tabernacle. In the time of Jeroboam, when the kingdom divided, rival altars were set up at Dan andBethel to cater to the convenience of the people and toalienate their affections from Jerusalem, the very placewhere the temple stood and where God put his name.Even in the time of Jesus, the Samaritan woman knew that the Jews said "that in Jerusalem is the place where men ought to worship" (John 4:20). Jesus pointed her to the time of his kingdom, soon to beestablished, in which geographic place would not bebound, though a spiritual place (relationship) would berequired so that God might be worshipped "in spiritand in truth."

The Church — God's Place of Salvation

The church is a spiritual relationship into whichthose who obey the gospel enter. Prior to that change, they are in the world of darkness and servants of the Devil. Upon hearing, believing and obeying the gospel, they then are "translated intothe kingdom of God's dear son" (Col. 1:13). They are"baptized into Christ" (Gal. 3:27) where they are then "new creature(s)" (2 Cor. 5:17). They are then citizens in the kingdom of heaven, members of the body, children in the family of God, stones in a spiritual house, and workers in the Lord's vineyard. Before baptism into Christ, they are none of these. In this relationship, they are "the elect" -the chosen of God (Eph. 1:3-11; 1 Peter 1:2). Outside that "place" they are rejected of God.

There is a presumptuous spirit manifested by somewho would unseat Jehovah from his throne of authority over all spiritual affairs, arrogantly perch themselves in the place of the Almighty and offer salvation on less terms than God ordained and in some other place. "And the Lord added to the church dailysuch as should be saved" (Acts 2:47). "And that he might reconcile both unto God in one body by the cross. . ." (Eph. 2:16). "And he is the saviour of the body" (Eph. 5:23). The Lord does not promisesalvation outside the church. If God adds the saved to the church, then those outside that place are lost. Ifthe reconciled are in the one body, then those outside of it have no peace with God. If Christ is the saviour ofthe body, the church, then those outside that relationship are not among the saved.

The nature of the relationship is clearly given in theNew Testament. Universally, the church has no organic structure. Locally it does. There was an identifiable body at Philippi called "the church" with its bishops,deacons and saints. God gave order to the effect thatsouls occupying the divine sphere of the saved mightband together in local assemblies to worship and pooltheir energies and resources to carry out divine service. The congregational unit was ordained byGod with New Testament instruction for the direction of every local church. Individuals comprising the universal church are required to keep their garmentsclean and remain in a state of faithful subjection to thewill of God. Likewise, congregations must recognizedivinely given marks of identity and pattern themselves accordingly. Denominational organizations and human enterprises must never supplant the church. They are not as good as the placewhere God has put his name. Jesus said "Every plant, which my heavenly Father hath not planted, shall be rooted up" (Mt. 15:13). Such teaching isunpopular with many. Some who profess to believe it are uncomfortable when this truth is spoken out loud. They are afraid some of their friends or relativeswill actually understand what it really means. God's church, his chosen "place", exists by divinewisdom, fulfills the purpose of the ages, embodies all

the saved, is sufficient to do everything God gave itto do and has heaven as its ultimate destiny. Nohuman arrangement is just as good. Some may protest "That is too narrow." Truth is narrow. Wasit truth or narrow-mindedness when God told Israel to break down the altars and high places in Canaanand worship him only in the place he instructed? Reader, if you are not in the place of salvation, weplead with you to obey the gospel at once. If youhave entered the place of the saved, then show thesame faithfulness continually which prompted youto begin, lest you fall away and lose your reward.

BOUND

A WORD TO WRITERS

We are glad to receive well written articles from any worthy brother. Preference is given to the material of those men who have been asked to write under definite assignments. We have a backlog ofgood material which we have not been able to carryfor lack of space but which we do plan to use as soonas possible. We prefer to present material preparedonly for this paper. If you are going to send yourarticle to other papers, then do not send it to us.Recently, we had a good article set in type. Beforewe could get it in the paper, it appeared in another journal. We will not carry it now though we havegone to the expense of setting it in type. News itemsdo not fall in that category. Some news items needto be given the widest possible circulation. We dorequest that news items be brief and to the point. Lengthy items are likely to be delayed in appearing because of space limitations until they are not really news at all. Your cooperation will be much appreciated.

(EDITOR'S NOTE: Ronny Milliner is a native ofLouisville, Kentucky. His parents learned the truthfrom listening to A.C. Grider on the radio while hepreached at Preston Highway in Louisville. Since obeying the gospel they have been faithful to theLord and have brought up their children to love thetruth. While yet a high school boy, Ronny began toshow promise in training classes. He spent twoyears at Florida College, took advantage of specialcourses of study at the Manslick Road congregation,filled preaching appointments as they were available and then moved to West Allis, Wisconsin for hisfirst local work. He now works with the church in Lebanon, Kentucky, publishes a good bulletin, writes a weekly newspaper teaching article and preaches on the radio from Lebanon. Several articlesfrom his pen have already appeared in this paper butwe thought it good to further introduce him to ourreaders under the heading LET NO MAN DESPISE THY YOUTH. He is married to the former Annice Walker, daughter of one of the elders of the Man-slick Road church in Louisville.)

HYPOCRISY

Hypocrisy (Greek-HUPOKRISIS) is defined as"the playing a part, feigning, a moral or religiouscounterfeit, insincerity, one who pretends to beother than what he is, a play-actor, to wear a mask,pretender." Hypocrisy is characterized by deceitfulness. Paul said some would be "speaking lies inhypocrisy" (1 Tim. 4:1-2). One can even deceive himself (of. Matt. 23:29-33). Hypocrisy is appearing outwardly religious but inwardly being insincere and unrighteous.

Jesus' most severe rebuke while teaching duringHis life here on the earth was against hypocrisy. Inobserving what He had to say about it we might beable to avoid falling under the condemnation.

First we learn that one can be hypocritical bydoing godly acts but for the wrong purpose. Jesussays in Matt. 6:2,5,16, "When therefore you givealms, do not sound a trumpet before you, as thehypocrites do in the synagogue and in the streets,that they may be honored by men. Truly I say toyou, they have their reward in full. . . . And whenyou pray, you are not to be as the hypocrites; forthey love to stand and pray in the synagogues andon the street corners, in order to be seen by men.Truly I say to you, they have their reward infull. . . . And whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglecttheir appearance in order to be seen fasting by men. Truly I say to you, they have their reward in full."Giving, praying, and fasting are all good things to bedone. But the purpose in these acts should be toglorify God, not to seek glory of self. Do we do goodthings today to be praised of men or to praise God.If I do some righteous deed without the propermotive "it profits me nothing" (1 Cor. 13:3).

One can be a hypocrite by judging others by astandard which he refuses to apply to himself. OurSavior's words in Matt. 7:1-5 are "Do not judge lestyou be judged yourselves. For in the way you judge,you will be judged; and by your standard of measure, it shall be measured to you. And why doyou look at the speck in your brother's eye, but do not notice the log that is in your own eye? Or howcan you say to your brother, 'Let me take the speck out of your eye,' and behold the log is in your owneye, You hypocrite, first take the log out of yourown eye, and then you will see clearly enough to takethe speck out of your brother's eye." It is very easyfor us to accuse others of wrongdoing without takinga look at ourselves as well. Often a double standard is set for the preacher, elders, or their families. Suchshould not be. We are to judge in the sense ofrebuking and seeking to restore an erring brother(Gal. 6:). However, let us remember we will all bejudged by the same standard "at the last day" (Jno.12:48).

A person is also a hypocrite when he follows afalse religious system while claiming to be righteous. Jesus, in speaking of the Pharisees andscribes as hypocrites (v. 7) in Matt. 15, said in verseeight, "But in vain do they worship me, teaching astheir doctrines the precepts of men." The Phariseesconsidered themselves to be the strictest interpreters and followers of the law, but they hadalso added their own traditions and tried to bind them on the people even more than the law of God.There is but one faith (Eph. 4:5) and we have noright to change it. Those who would distort the Scriptures do so "to their own destruction" (2 Pet.3:16).

Another way in which one can be a hypocrite is byasking a question deceitfully. In Matt. 22:15-18 wefind the Pharisees doing this very thing. They asked Jesus about paying a poll tax to Caesar. They werenot concerned about the answer; they wanted onlyto entrap the Lord. Jesus called them hypocrites.Deceitful questions are sometimes asked in Biblestudy classes. Some brother who has some pettybelief tries to endorse his thoughts by trying toentrap the. teacher by some leading question. Muchdiscord has been sown by this method.

Hypocrisy is found in those who would teach a false interpretation of scriptures and thus close entrance to, the kingdom of God. Jesus said, "But woe to you,, scribes and Pharisees, hypocrites,because you shut off the kingdom of heaven frommen; for you do not enter in yourselves, nor do youallow those who are entering to go in." The Pharisees had taken away the proper meaning of theOld Testament prophecies concerning the Messiah(Lk. 11:52). Today some hinder entrance to the kingdom by false interpretation concerningbaptism . Others close entrance to the kingdom byfalse living. Both our teaching and way of life shouldbe in harmony with the teaching of Christ.

Matt. 23:15 shows us that a hypocrite is one whoconverts others to a sect instead of God. "Woe to you scribes and Pharisees, hypocrites, because youtravel about on sea and land to make one proselyte;and when he becomes one, you make him twice asmuch a son of hell as yourselves." It is not wrong forone to be converted or changed, as long as he isconverted to the right thing (Acts. 3:19). The Pharisees converted people to imitate their actions.They desired to have large followings. We shouldnot be guilty of converting people to a group calledthe "Church of Christ," but they should be converted to Jesus Christ Himself. Do not convert one to "our way", but to God's way.

Hypocrisy is also committed by overlooking themore important matters of the law. Matt. 23:23 reads, "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin,and have neglected the weightier provisions of thelaw: justice and mercy and faithfulness; but these are the things you should have done' without neglecting the others." The Pharisees in their strict views had placed great emphasis on tithing evensmall herbs, but had overlooked judgment, mercy, and faith. They should have done them all. Which ismore important for us today, to be able to show thatthe sponsoring church arrangement is wrong inpreaching the gospel or to preach the gospel? Let mequickly say BOTH should be done. The sponsoringchurch arrangement is not God's way and thus issin. But let us not spend all our time teachingagainst this method to the neglect of preaching the "good news" to the lost.

Finally one can be a hypocrite by pretending tohave an outward purity but having an inner corruption. Jesus rebukes those of His day in Matt.23:25-28 saying, "Even so you too outwardly appearrighteous to men, but inwardly you are full of hypocrisy and lawlessness." Do we come and givethe appearance of praising God on Sunday but curseman on Monday (Jas. 3:9,10)? Do we come togetheron Sunday morning and sing "Have Thine Own Way, Lord" but on Sunday and Wednesdayevenings the world has its way? Do we sing "All toJesus, I Surrender" but then surrender our bodies tothings of the world which harms them and to which we become addicted? Do we sing "I Want to Be a Soul Winner for Jesus Every Day" but never mention Him outside the meeting house? Can we saywe are God's one or two hours a week and live for the Devil the rest of the week and not fall under Jesus' condemnation of the Pharisees?

Let us heed Peter's exhortation to put asideall hypocrisy (1 Pet. 2:1-2), lest we hear "assign him a place with the hypocrites; weeping shall bethere and the gnashing of teeth." "Woe to you,hypocrites. ..."

Brother J. T. Smith does some good writing, andI find myself agreeing with most of what he says.But not one of us agrees with anybody one hundredpercent on some of the most difficult Bible passages.I find myself in disagreement with brother Smith's article on the wheat and tares in the November, 1975issue of Searching the Scriptures. For the benefit of the readers of this paper, I wish briefly to show whatI think is the main fault with his interpretation ofMatthew 13:36-43.

The problem in this passage is, how are we tounderstand "they shall gather out of his kingdom allthings that offend, and them that do iniquity" in verse 41? How we interpret verse 40 will determine how we understand verses 41-43. Brother Smith assumes that the first part of verse 40 points to theend of the world when the children of the wicked one (the devil) will be gathered out of the world. Butisn't there a contrast in time between the first partof verse 40 and the last part? Is not Jesus sayinghere that just as tares in the field are (note thepresent tense) gathered and burned, so shall (notethe future tense) it be in the end of the world? I offer the following illustration to help clarify the teachingof the passage:

In this interpretation of verse 40 the first part of theverse is taken to refer back to the ordinary illustrationor parable, but to verse 30 in particular, since it is therethat the harvest itself is described. As men gather uptares at the time of harvest and cast them into the fire, so shall the angels (pointing back to the reapers)gather the children of the wicked one (or, those thatoffend and do iniquity, pointing back to the tares) out of the Son's kingdom (pointing back to the field, which Christ says is the world). I believe that the contrast in verse 40 demands that those gathered out of thekingdom of verse 41 be understood as tares.

Following this interpretation we avoid bringing intoJesus' own explanation a matter that is not introducedin the parable itself. Only the wheat and the tares areintroduced in the parable. I believe that is all we shouldfind in the interpretation of Jesus. The same goes forthe kingdom in verse 41. In the parable the field is theonly place where the good and bad seed are sown. Pointing back to the parable, Jesus' reference to the kingdom represents the place where the seed, both good and bad, was sown, and out of which it is to begathered.

I agree with brother Smith that "to be aware of whatJesus said in his explanation will go a long way towardclearing up the matter," but we must be sure not to findin the first part of verse 40 a reference to somethingJesus did not have in mind. I fear brother Smith has done this in applying it to the end of the world. Thecontrast in the verse shows that only the last part of itshould be so applied. With this wrong start, he is next led to interpret the word "kingdom" in verse41 in such a way as to be left without an antecedentfor it in the parable.

The fact that the word "kingdom" is used twice in thesame context to mean something other than the worlddoes not in the least prove that Jesus did not use theword here to mean the world. If he had spoken ofangels gathering out of the kingdom in the other tworeferences the meaning would be entirely different forthem too, in view of the parable which he had justgiven.

4700 W. 28th Avenue Pine Bluff, Arkansas 71601

"THE RELIGION OF FREEMASONRY" —No. 2

Having seen in a previous article on this subject thatMasonry, as now known, began in 1717 and is a religious body, we now turn to:

III. Masonry and the Bible

Masonry teaches "The Holy Bible is given us as therule and guide of our faith and practice" (Tennessee Craftsman, page 10); that is, the Bible is therule and guide to the faith and practice of Masonry.Masonry also teaches that the "furniture of the Lodgeconsists of the Holy Bible" (Ibid., page 22).

While on one hand it appears they respect the Bible, let us notice some other statements.

Albert Pike says, "The great Apostle Saint John didnot borrow from the philosophy of Plato the opening ofhis Gospel. Plato, on the contrary, drank at the same springs with Saint John and Philo; and John in theopening verse of his paraphrase, states the first principles of a dogma common to many schools, but inlanguage especially belonging to Philo, whom it is evident he had read" (Morals and Dogma, pages 99100). Masonry teaches John, Plato and Philo all drank from the same common school of thought andthat John was influenced by Philo's language and notthe revelation and inspiration of the Holy Spirit. AgainPike says, "The familiar lineaments of these doctrineswill be recognized by all who read the Epistle of St.Paul, who wrote after Philo, the latter living till thereign of Caligula, and being the contemporary of Christ.And the Mason is familiar with these doctrines of Philo" (Ibid., page 252). The writing of Paul was not,according to Masonry, the "commandments of the Lord"(1 Cor. 14:37; see also 1 Cor. 2:10-14; Eph. 3:1-5) butrather the "doctrines of Philo" after whom Paul wrote. Reading Pike again, he says, "The Gospel ispreached from many a book and painting, from many apoem and fiction, and review and newspaper; and it is a painful error and miserable narrowness, not to recognize these widespread agencies of Heaven's providing; not to see and welcome these many-handedcoadjutors, to the great and good cause. The oracles ofGod do not speak from the pulpit alone" (Ibid., page212-213). Thus, Masonry, in addition to not holding tothe inspiration of Scripture, teaches that the "Oracles of

God" are spoken from pictures, newspapers, reviews, poems and even fiction. Again, "The doctrines of the Bible are often not clothed in the language of strict truth, but in that which was fittest to convey to a rude and ignorant people thepractice essentials of the doctrine" (Ibid., page 224).Thus, the Bible, according to Masonry, teaches andtells lies. Pike again says, "Truth might not havereached us, if it had not borrowed the wings ofError" (Ibid., page 224). Also, he says, "What isTruth to the philosopher, would not be Truth, norhave the effect of Truth, to the peasant" (Ibid., page 224). Also, he says, "What is Truth to the philosopher, would not be Truth, nor have the effectof Truth, to the peasant" (Ibid., page 224). Thus, truth is not always the same. Pike says, "Thereligion taught by Moses, which, like the laws ofEgypt enunciated the principle of exclusion,borrowed at every period of its existence, from allthe creeds with which it comes in contact, while, bythe studies of the learned and wise, it enriched itselfwith the most admirable principles of the religions ofEgypt and Asia, it was changed, in the wanderingsof the people, by everything that was most impure or seductive in the pagan manners and superstitions. It was one thing in the times of Moses and Aaron, another in those of David and Solomon, and still another in those of David andPhilo" (Ibid., page 247). Thus, the Bible is not inspired of God but is a mixture of all beliefs intowhich the people of God come into contact, including paganism. This is what Masonry's Albert Pike says of the Bible.

Dr. Albert Mackey says, "The Bible is used among Freemasons as a symbol of the will of God, however, it may be expressed. Therefore, whateverto any people expresses that will may be used as asubstitute for the Bible in a Masonic Lodge. Thus, in a Lodge consisting entirely of Jews, the Old Testament alone may be placed upon the altar, andTurkish Freemasons may use the Koran. Whether itbe the Gospel to the Christian, the Pentateuch tothe Israelite, the Koran to the Mussulman, or theVedas to the Brahman, it everywhere Masonicallyconveys the same idea — that of the symbolism ofthe Divine will revealed to man" (Encyclopedia of Freemasonry, page 133; emphasis mine, T.G.O.).Masonry teaches that the Koran will express the willof God just as well as the Bible. The Vedas would dojust as well also, for the Bible is only the "symbol of the will of God." This is what Masons say about theBible.

IV. Masonry and Truth

While the Bible is truth (John 17:17) for it is theWord of God, not all men have knowledge of thetruth. Man can know the truth by continuing in theWords of Jesus (John 8:32) which will cause Him toknow the truth. However, Masonry has a differentidea about truth.

Pike says, "All truths are Truths of Period, and not truths for eternity" (Ibid., page 37). Further he says, "Masonry . . . uses false explanations andmisinterpretations of its symbols to mislead thosewho deserve only to be misled; to conceal the Truth,which it calls Light, from them, and to draw themaway from it. Truth is not for those who are unworthy or unable to receive it, or would pervertit" (Ibid., pages 104-105). "It is the province ofMasonry to teach all truths —— not moral truth alone, but political and philosophical, and even religious truth so far as concerns the great and essential principles of each" (Ibid., page 148). Pike says that truth is not always the same; thatMasonry on purpose deceives people and concealsthe truth from them. He claims Masonry teaches allreligious truth, but Christ said the Holy Spiritwould guide the apostles into all truth (John 16:13).Either the Holy Spirit did that and Masonry has no truth to teach or Masonry has to teach the truthbecause the Holy Spirit failed to teach the apostlesall truth. Which do you believe, dear reader?

Masonry has a lot of egotism to say, "Masonry isthe . . . custodian and depository of the great . . .religious truths, unknown to the world at large" (Ibid., page 210) and then say that she intentionally misleads people with her truth. The truth of the matter is that there is no truth known to the world of a religious nature that is not revealedby God unto mankind in the Bible (John 16:13; 2Tim. 3:16-17; Eph. 3:1-5; 1 Cor. 2:10-14; 2 Peter1:3; Jude 3; Gal. 1:6-9; Jas. 1:25; 1 Peter 1:22-23; 2Peter 1:20-21).

Conclusion to Article Two

From the writings of Masonry we have learned they do not believe the Bible is inspired of God orthat Jesus taught all truth, but that Masonrycontains all truth and it uses means to deceive men about the truth it claims to have.

THE LETTER TO SARDIS (Rev. 3:1-6)

What a marked change in this letter when compared to the previous ones. Heretofore, Jesuscommended and then complained. This letter beginswith a complaint. There was so little to commend.Beckwith states "the message is one of severe censure. Its purpose is to awaken into renewed life,in an important Asian center, a church now in danger of utter extinction."1

The Problem

The problem at Sardis is set forth in these words,"thou hast a name that thou livest, and art dead"

(v. 1). The church was dead, spiritually. Sin had sosapped the spiritual vitality out of the church thatits religion had become a mere formality. The churchhad a good reputation; it seemed to be alive. Evidently, there was plenty of outward activity because Sardis had a name. A church does not get aname by being lazy, indolent and inactive. Thingswere running smoothly and perhaps the serviceswere well attended and correctly conducted.

But the church was spiritually bankrupt. Its actions were lifeless. There was form, but no power;outward appearance, but no reality. They had soiledtheir garments, implied from verse 4. Their love,devotion and commitment to the Lord had been neutralized by sin.

Although Sardis was respectable, reputable and everything looked fine, God condemns it. Man applauded the church while God chastised it. We should learn not to measure ourselves by ourselvesor by others. Stott wrote, "Then let us not rate toohighly the opinions of the world or even the Church. Some Christians grow too depressed whencriticized and too elated when flattered. We need to remember that 'the Lord sees not as man sees; manlooks on the outward appearance, but the Lord lookson the heart' (1 Sam. 16:7). He looks beneath the surface."2 We need to be concerned about what Christ thinks of the church and whether or not it is coming up to his expectations.

Mere ritual and empty formality are deplorable toGod. God said to Israel, "I hate, I despise your feastdays, and I will not smell in your solemn assemblies.Though ye offer me burnt offerings, I will not acceptthem." The reason given is because Israel lackedjudgment and righteousness (Amos 5:21-24). TheBible teaches that our acts of homage given to God must be from the heart, "This people draweth nighunto me with their mouth, and honoureth me withtheir lips; but their heart is far from me" (Matt. 15:8; Cf. 2 Tim. 3:5; Rom. 1:9).

How many of us have the form, but lack the inward reality? Do we sing with beauty and elegance, but the words have no meaning? Are ourprayers without feeling? Are sermons mockery andempty pantomime? Is worship devoid of sincerity— something to hurry through? Is our service to God drudgery instead of joy? Though ancient Sardis has gone into oblivion, the church isstill typified in Modern City, U.S.A.

The Remedy

Jesus instructs the church to do several things.They are stated in verses 2 and 3. Let us notice themin the order given.

(1) Be watchful. Be alert! Awake out of sleep andrecognize your impending dangers. Twice had thecity of Sardis been conquered because of its failureto watch. The old city was located on top of analmost impregnable hill. There was only one, narrowaccess to the city and this could be well fortified andeasily defended by only a few men. Yet, the city fell!

The first time it was captured by Cyrus of Persiain 549 B.C. A Mardian soldier in the Persian armysaw a Sardian soldier accidentally drop his helmet over the cliff and climb down to retrieve it. That night he led a band of troops up the fault in the rockand found the battlements completely unguarded.Sardis fell! In 218 B.C. the city was taken again,this time by Antiochus the Great. A soldier by the name of Lagoras repeated the exploits of the Mardian soldier. So, with this background, thechurch knew well what it meant to watch.

Many times does the New Testament tell us towatch, (a) We are to watch against the wiles of the devil (1 Pet. 5:8). (b) We are to watch against temptation (Matt. 25:41). (c) We are to watch against false teachers and their false teaching (Acts20:29-31). (d) We must watch for the coming of theLord (Matt. 24:42). Watchfulness should be the constant attitude of all Christians.

If the Sardians failed to take heed, Jesus wouldcome on them as a thief (v. 3). This has reference topreliminary judgments and not necessarily the finaljudgment. These preliminary judgments were in the form of persecution, war and death. Jesus uses thesethings for retribution.

(2) Strengthen the things which remain. Whatever was left of love, faith or purity must bestrengthened. Existing forms of worship are to begiven vitality. They were to recapture their sentiments and feelings that they once had in their actsof service to God. Their forms lacked essence, and hence, their works were not perfect (complete) beforeGod. Jesus said, "I have not found thy worksperfect before God" (v. 2).

The church at Sardis was its own worst enemy.There were no heresies, such as plagued the

churches of Pergamos and Thyatira. It was troubled from any outside attack from the pagans or slanderfrom the Jews. The church has lost its vital force. It was too complacent to be concerned with doctrinalmatters and too passive to incite external strife.Most of the members were only interested in being fashionable and having a good reputation with theworld.

To have such a congregation necessitates softnesstoward sin and a certain amount of involvement in the unfruitful works of darkness. A church will not be praised by worldly men if it is doing what God wants it to do (Cf. John 17:14). The Sardians achieved their popularity by defiling their garments.Just a few of them abstained.

(3) Remember. They are told to remember "how thou hast received and heard." In other words, theyare to remember past feelings of love, devotion andthe thrill that characterized their lives when theyfirst heard and obeyed the gospel. Rememberingthat we have been purged from our old sins serves asa motive for faithfulness"(Cf. 2 Pet. 1:9). (4) Hold fast. "Keep the commandments," Jesus says. This is continuous action. The idea is, "Never stop observing the commands of God." The Christian is to obey God every day of every week.Sardis was not again to slip as it had done so sadly. (5) Repent. The Sardians were to turn back to allthings from which they had departed. Their formality was to become reality. Their fellowship with darkness was to be severed and wickedness was to be reproved (Cf. Eph. 5:11).

The Rewards

He who hath the seven Spirits of God and the seven stars (v. 1), a characterization of Jesus' "complete wisdom and His complete control of theleadership of the church"9 offers three things to those who overcome (v. 5).

(1) Clothed in white raiment. Barclay says, "(a)In the ancient world white robes stood for festivity .... (b) In the ancient world white robes stood forvictory. On the day when a Roman triumph wasbeing celebrated, all the citizens clad themselves inwhite. . . . (c) In any land and time white is thecolour of purity, and the white robes may stand forthe purity whose reward is to see God. . . . (d) It hasbeen suggested that the white robes stand for the resurrection bodies which the faithful will some day wear."4 Though Barclay thinks we may well believe that all of these are included in this greatpromise, I am inclined to think that just purity ismeant. It appears to be used in antithesis of defiled or soiled garments, thus depicting purity. (2) Name not blotted out. God has a book of life.Of course, he does not have a literal book. This is a symbolic expression. But God does know who are his —who are faithful. Jesus says to him who overcomes, "I will not blot out his name out of the book of life."

Moses recorded, "And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book" (Ex. 32:33). Jesus said rejoice "because your names are written in heaven" (Lk.10:20). Paul mentions some who are in the book oflife (Phil. 4:3). Our names might be on church registers, but the important thing is whether theyare on the Divine Register. Only the Lord can put it there and only he can remove it—contingent, of course, on what we do. How one can maintain "once saved, always saved," in light of this, is bewildering to me.

(3) Confess his name. To him who conquers Jesussaid, "I will confess his name before my Father, andbefore his angels. This promise was also given byJesus when he was on earth. He said, "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven" (Matt. 10:32). The confession before angelsis stated in Luke 12:8. The confession man must make is a life of confession—an acknowledgmentand demonstration of Jesus before men that he is the Lord of our life.

Time is too short for us to play the hypocrite anddabble in religion. May our service to God be fromthe heart, filled with reality and sincerity.

Footnotes

1. Isbon T. Beckwith, op. cit., pp. 472-3.
2. John R. W. Stott, op. cit., p. 85.
3. Merrill C. Tenney, op. cit., p. 63.
4. William Barclay, op. cit., p. 155.

FELLOWSHIP AND DEBATING

Recently Searching the Scriptures received a letter from Mr. Marshall Norman of Independence, Mo. objecting to articles (he didn't specify which ones) we have printed that he believes tends to "promote a party spirit among brethren." He made two arguments citing one example over which linesof fellowship are drawn (the instrument of music)and concluded his letter by stating, "I pray that wecan stop this silly party spirit and remember that 'to try to confine God in our church doctrine is liketrying to carry lightning in a cup.' "

"Our Church Doctrine"

In this article I want to examine the argumentsmade by brother (?) Norman. However, before I can even begin to notice the arguments, I am appalledby the sectarian jargon those who claim to have fellowship with God use. Look at the above heading

which is a statement used by brother Norman. "OurChurch Doctrine," indeed. Those who endeavor tofollow 1 Peter 4:11 ("If any man speak, let himspeak as the oracles of God"), know that such is the"language of Ashdod;" for the Lord's church has nodoctrine. The Bible sets forth the doctrine of Christ. The Lord's church accepts and obeys it.

If You Have Obeyed The Gospel— You're InFellowship

Brother Norman says, "I will make nothing a testof fellowship which God has not made a condition ofsalvation." He then cites 1 John 4:15 and says of this passage, "That's the only test of fellowshipnecessary." Thus, brother Norman, and many othermodernists, make the conditions of salvation for thealien sinner the only thing necessary to fellowship.(I assume that he recognizes that the word "confess" in 1 John 4:15 includes obeying all thecommands of Christ—else brother Norman is in fellowship with demons (James 2:19 and Matthew8:29).

Fellowship

Brother Norman points out that there are 71 different issues about which brethren disagree, andhe is in fellowship with all of them. So, whatever youbelieve, whether it is mechanical instruments of music, one container, classes, women teachers,institutionalism, or Premillennialism, you name it,he is in fellowship with you because you have obeyed the gospel in becoming a Christian; and what you teach after that obviously makes no difference. And, since the word "fellowship" means"a joint participation in a thing," he would therefore say "amen" to any teaching that a baptized believer would espouse. In fact, accordingto this line of reasoning, brother Norman couldattend a congregation on Sunday morning and listen to the preacher preach a lesson in favor ofmechanical instruments of music and say "amen;" goacross the street on Sunday night and hear anotherpreacher preach a lesson in opposition to mechanical instruments of music and say "amen."Not only could he, he would be obligated to according to his reasoning—or else he would involve himself in the "silly party spirit" if he opposed either.

The amazing thing, however, is that he opposeswhat is said in Searching The Scriptures even though we confess that Jesus is the Christ. How canhe consistently do that? According to his own statement he is in fellowship with us.

Brother Norman fails to understand how one is to have fellowship with God. As we all know, darknessis the direct opposite of light. The word "light" is from the Greek word phos and is, "figurative, lightas an appellation of God 1 John 1:5, as a symbol oftruth and purity, especially the truth of Christ, John3:19,20,21" (Berry's Lexicon, Page 106). The word "darkness" is from the Greek word skotos and means, "metaphorically, used of ignorance of divine things, and its association of wickedness, and theresultant misery: 1 John 1:5; To be given up to thepower of darkness, 1 John 1:6" (Thayer's Lexicon, Page 580). Thus John expresses it very well in 1John 1:5-7. If we are to have fellowship with Godand Christ we will walk in the light (the truth ofChrist) and not be giving over to the power ofdarkness.

I agree that it is possible for brother Norman tohave fellowship with every one of the above mentioned brethren. But he cannot have fellowship with God at the same time.

Again, John said in 2 John 9, "Whosoever goethonward, and abideth not in the doctrine of Christ,hath not God." Mr. A. T. Robertson says in hisWord Pictures in the New Testament, Volume 6,Page 254 in connection with the expression "thedoctrine of Christ," "Not the teaching about Christ,but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for theChristian's walk (1 John 2:6)." Even during Christ's personal ministry, many claimed to be His disciples.He told them that there was a test they could take."Then Jesus said to those Jews which believed on him, if ye continue in my word then are ye my disciples indeed" (John 8:31). One may claim, asdoes brother Norman, to be the Lord's disciple. Butwhen we examine the Word, the Truth, we come tothe unavoidable conclusion that brother Norman would have to be wrong in his fellows hipping at leasthalf of the time, for one cannot fellowship opposingviews, as we pointed out earlier, without opposing truth one time or the other.

Is Debating Evil?

It is too bad that Christ and his disciples hadn't read "the 7 evils of debating" by W. T. Moore that brother Norman mentioned. If they had, thenperhaps Christ wouldn't have been involved in hisreligious discussion with the Sadducees in Matthew 22:24-31; the scribes and the Pharisees inJohn 8:3-11; or Matthew 23.

And perhaps Stephen would not have lost his lifewhen he debated with the Jews in Acts 6 and 7. And if Paul had read the book, he wouldn't have been sohard on the brethren in Acts 15:1-2. And since brother Norman has read the book and recommends it, I wonder why he wrote the letter to Searching The Scriptures presenting his affirmative material on the fellowship question! Doesn't it seem strangethat many who take the same position that brotherNorman takes are always ready to present theiraffirmative speech—affirm their rotten doctrine, butit suddenly becomes evil if someone just as sincerewants to point out their error. Is it not right to follow Christ's and the Apostle's example indefending the truth? Of course it is! However, thereason many do not want to try to defend theirdoctrine is obvious to almost anyone. They don't want to try to defend it for the same reason OralRoberts doesn't try to walk on the water.

A DOCTOR IN SEARCH OF A MIRACLE

Dr. William A. Nolen, M.D. has rendered a

valuable service to the public. His book, "Healing,

A Doctor In Search of a Miracle" (Random House

New York, 1974) is, to my knowledge, the most

current expose of certain faith healers in print.

Kathryn Kuhlman is the only religious healer ofprominence in this country who is dealt with. Dr. Nolen, who has performed over 6,000 surgical operations, says he approached his investigation with a very sincere effort not to prejudge the meritsof such healers. In fact, he hoped they would notprove to be fakes. It was his desire to find help forthose patients the medical profession could not help.

He was able to become an usher in a Kuhlman service in Minneapolis and had two legal secretariestake down the names and addresses of those who said they were healed. They got eighty-two names.Of the eighty-two, twenty-three were willing to participate in a follow-up interview.

Here are some quotes by Dr. Nolen which indicatethe general direction of his findings:

"I had assumed that it was a simple overenthusiasm that enabled Kathryn Kuhlman to call a multiple-sclerosis patient 'cured,' even though she obviously still walked with the multiple-sclerosisgait; but this episode involving the girl with brace waspure, unadulterated, flagrant nonsense. For Kathryn Kuhlman to really believe that the Holy Spirit hadworked a miracle with this girl, it seemed to methat Kathryn Kuhlman would have had to be eitherblind or incredibly stupid, and she was obviously neither. Was she, then, a hypocrite or a hysteric? I didn't know, but I had begun to seriously question hercredibility and that of her organization.

"Not once, in the hour and a half that KathrynKuhlman spent healing, did I see a patient with anobvious organic disease healed (i.e., a disease in which there is a structural alteration). At one point theyoung man with liver cancer staggered down theaisle in a vain attempt to claim a 'cure.' He was turned away, gently, by Maggie. When he collapsed into achair I could see his bulging abdomen — as tumor-laden as it had been earlier" (p. 59).

"Before going back to talk to Miss Kuhlman I spent a few minutes watching the wheelchair patients leave. All the desperately ill patients who

had been in wheelchairs were still in wheelchairs. In fact, the man with the kidney cancer in his spine andhip, the man whom I had helped to the auditoriumand who had his borrowed wheelchair brought to the stage and shown to the audience when he had claimed a cure, was now back in the wheelchair. His 'cure', even if only a hysterical one, had been extremely short-lived.

"As I stood in the corridor watching the hopelesscases leave, seeing the tears of the parents as theypushed their crippled children to the elevators, I wished Miss Kuhlman had been with me. She had complained a couple of times during the service of theresponsibility, the enormous responsibility,' and of how 'her heart aches for those that weren't cured,' but I wondered how often she had really looked at them. Iwondered whether she sincerely felt that the joy ofthose 'cured' of bursitis and arthritis compensated forthe anguish of those left with their withered legs, theirimbecilic children, their cancers of the liver.

"I wondered if she really knew what damage she wasdoing. I couldn't believe that she did" (p. 60). "Manyof the techniques that Kathryn Kuhlman uses are hypnotic. It would be odd if occasionally a neurodermatitis, or one of the many other diseases susceptible to hypnosis, did not respond to her miracle service" (p. 78).

"In talking to these patients I tried to be as honest, understanding and objective as possible. Theonly things I refused to dispense with— couldn't have dispensed with even if I had tried— were my medical knowledge and my common sense. I listened carefully to everything they told me and followed up every lead which might, even remotely,have led to a confirmation of a miracle. When I had done all this I was led to an inescapable conclusion: none of the patients who had returned to Minneapolisto reaffirm the cures they had claimed at the miracleservice had, in fact, been miraculously cured of anything, by either Kathryn Kuhlman or the Holy Spirit" (p. 81).

On page 84, Dr. Nolen tells of a twenty-one-yearold boy who had tried to claim a cure but had beenprevented from getting to the stage. He died of cancer twelve days later.

A woman who claimed to be cured of lung cancerand "proved" her claim by taking deep breaths, didnot have lung cancer at all but Hodgkin's disease. Her doctor could see no change in her X-ray. Severalsuch cases are related.

Forty-one pages are devoted to Norbu Chen, apsychic healer in Houston, Texas who claims tohave received the gift of healing in Sikkim in 1960.He charges a minimum "donation" of $500 for his cures and "treats" about four patients a day.

Dr. Nolen learned in his investigation that Norbu Chen was born Charles Vernon Alexander II in Lexington, Kentucky in 1924 ("Which explains whyNorbu Chen, in 1973, looked to me to be an awfully

old thirty-nine," Nolen commented). He had aprison record and it is doubtful that he was ever inSikkim. His knowledge of life in Sikkim, psychicsports, out-of-the-body projection, etc. could havebeen acquired from books by Madame David-Neel.

About ninety pages of the book concern FilipinoPsychic surgeons. Perhaps this section would be especially valuable to our Filipino brethren. Most ofthese healers are associated with the EspiritistaChurch. Dr. Nolen found them to be genuine fakeswho use about every trick imaginable to deceive.

According to Nolen, these "psychic surgeons" arethe number one tourist attraction to the Philippines.If they were clamped down on, Philippine Air Lineswould be in serious trouble. A travel bureau in Portland, Oregon has set up a package deal whichincludes four days in Manila, eight days in Baguio, and treatment from ten different healers for $1010 (last he heard).

Those who go this route are people without hope.They spend their money and return home to die. Thebusiness man who accompanied Dr. Nolen to the Philippines was convinced that his twelve-year-olddaughter had been healed there of a terminal braintumor. Dr. Nolen reveals in a footnote (p. 199) thatthe girl died September, 1974.

This is a book that should prove valuable in studies and discussions with Pentecostals.

In contrast with such modern day "Healers",consider the account of the man who was healed byPeter and John in Acts 3:

1. There was no doubt in the minds of anyonethat he was lame and had been all his life.
2. Even the enemies of the apostles had to admit that a notable miracle had occurred (4:16).
3. The man was not expecting a miracle of healing. Faith was not demanded.
4. The miracle occurred in a public place beforeunbelievers, not in a religious service. No emotionalism was involved.
5. The healing was complete and instantaneousthus serving as a sign (Mark 16:20; Heb. 2:2-4).

ABUSES OF THE PRESS

One of the most striking features of the Restoration movement, since the early part of thenineteenth century, has been the propensity ofbrethren to aspire to be religious editors. This hasproduced both a blessing and a curse to the cause ofNew Testament Christianity. The rapid spread ofRestoration sentiment prior to the Civil War wasdue, in a large measure, to the wide distribution ofperiodicals produced under the guiding hand ofBarton W. Stone, Alexander Campbell, and otherable reformers of the day. Since that time many influential papers have contributed to the dissemination of "the Ancient Gospel" and to the arousing and cultivating of loyal devotion to the willof Christ.

But it was inevitable that such a tremendous power for weal would also be a tremendous power for woe. Any brother (real or fake), regardless of competence or motive, has been free to publish hisown paper and say what he pleases in its pages. Therange of a paper's influence has been limited only byits ability to obtain and hold readers, and to keepthe printing bills paid.

The decades of the 1830's and 1840's saw one of the greatest proliferations of religious journalsidentified with the Restoration movement in the past one hundred and fifty years. While many ofthese were born of a noble desire to advance the truth of God and to fill a need in a particular part ofthe country, some were ill-conceived and ill-used tothe detriment of religious reform.

Alexander Campbell surveyed the situation andbecame gravely concerned about the rabbit-like multiplication of papers and the increasing evidencethat many of them were unsound, in ways other than financial. "That we have an unnecessary number of publications I believe is universallyacknowledged," he wrote in a review of the matter.But this particular aspect of the problem was self-correcting, he thought, by the simple law of supplyand demand. What concerned him more especiallywas the misuse he felt some were making of their papers.

"That the Press in the hands of reformers has been abused, it were a reproach upon oneself todeny," he said. Yet, "no one will say that its useought to cease because of its abuse." Rather than cease using the printed page because of the abuses,

it would be far better that the abuses themselves should cease, "especially amongst those who profess to be reformers and disciples of Christ."

Campbell proceeded to point out six of the more evident abuses that troubled him and urged the brethren "with one consent (to) reprobate them." Theseabuses of the press which he enumerated more than acentury ago did not disappear under his strictures, andthey are very much with us even until this good hour. They still need to be "reprobated" and, as he put it, "excommunicated from the pale of our endurance." The abuses he mentioned are:

"1st. All publications that assail the reputation of abrother, whether filling a public or a private stationin society, especially a brother Editor, for the sake ofraising one's own reputation at the expense of his.This all men regard as unchristian and wicked.

"2d. All discussions of untaught questions, that gender strife rather than godly edifying—intended morefor the sinister interests and honor of the individual than for the public good.

"3d. The circulation of erroneous opinions and views of divine truth. "4th. The publication of any sentiment or incident ofirreligious and immoral tendency.

"5th. The exhibition of weak, crude, and silly conceptions, even of things in themselves good, excellent, and great.

"6th. The unnecessary, monotonous, and perpetualrecitation of the same things to the same readers; thusconsuming time, money, and life itself

in vain repetitions, which, if even true and good,could be learned as well from one or two copyings asfrom a thousand editions" (Millennial Harbinger, May, 1841, pp. 227, 228).

While some have questioned Campbell's motive in opposing so many papers, unjustly I think; nevertheless, the abuses of the press to which he called the brethren's attention are real and should not be condoned.

LARRY R. DEVORE, Box 86, Roseville, Ohio 43777 — Ellis Webb of Galena, Indiana held us a meeting in October with one restored. I preached in a meeting in Wooster, Ohio in late October withgood attendance but no public responses. The church here is conducting a men's training class this fall and winter. It has already shown some good accomplished. Guthrie Dean will preach inour next meeting in May (2-7).JIMMY TUTEN, JR., 111 S. 19th Court, Dade City, Florida33525 — During the past several days we have had five baptismsand seven restorations at 12th Street in Dade City. The work ismoving along nicely and we are looking for a good year in 1976. Whenin the area, worship with us. We are located nine miles off Interstate 75at 203 North 12th Street. You will be welcome. PEDRO RAMIREZ, P.O. Box 21, Douglas, Arizona 85607 — Inaddition to the Sunday and Wednesday services, we have a class forladies each Thursday in the congregation in Aqua Prieta, Sonora,Mexico. Charles House and his wife assists us in this work. After fifteen months working and studying with us, the Enrique Cisnerosfamily have started a new work at Sasabe, Sonora, Mexico, alongthe border. We had a short meeting in Aqua Prieta with Mel Rose of Gardena, California preaching. We were greatly edified and impressedwith Brother Rose's lessons. We have had visitors at all the services. We are all very happy and busy. When visiting or vacationing in theDouglas, Arizona area, please come by to see us, just immediatelyacross the international border at Aqua Prieta. You will be made to feelmost welcome. Pray for us.

— I am now in need of $400 per month support. The recession hastaken its toll among some of the churches that have so faithfullysupported me for many years. I plan to retire on Social Security byDecember, 1977. I want to finish my work among the Mexican people here along the far western U.S. — Mexico border that I have been doing for 21 years. I also have plans to help get a conservativechurch started here in the English language, in Douglas, Arizona.The liberal church goes along with no opposition whatsoever. Tothose interested, I will be glad to answer any question you may have.In addition to myself, Fidel Cisneros, Alejandro Cisneros, AlejandroHernandez and Raul Lopez all need support NOW. You may contact me for details at the above address or phone me at (602) 364-9649.JERRY F. BASSETT, Bend, Oregon — Our building has now beencompleted with most of the work being done by the members. It iswood frame with rustic wood finish and a rock front; modest, but attractive and adequate to our needs. It will seat 150 with room toexpand and has five classrooms in addition to the auditorium andstudy. After six years of meeting in private homes and rented halls it isgreat to have the full use of our own facility, and one which is proving to be a strong asset to our work. We are ever mindful of the encouragement and material help given by so many brethren in theform of both contributions and loaning of funds. We are also thankful to those congregations which at various times have supported the preaching of the gospel in Bend: Cottage Grove, Oregon; Antioch, California; San Bernardino, California; Bowling Green, Kentucky; Eugene, Oregon; and San Pablo, California. Some of these have helped in this way from thevery beginning of our struggling, six member origin. Above all,we are thankful to God for blessing our effort with success. Wenow have two major goals: (1) to fully support our own preaching and become able to support gospel preaching in other localities,and (2) to appoint a qualified eldership. We are located at 61691Arnold Market Rd., just off of Highway 20 east of Bend. Worshipwith us when traveling in central Oregon.

NEW CONGREGATIONS LARRY L. DICKENS, 629 Alexander Dr., N.W., Orangeburg,South Carolina 29115 — A new congregation is now meeting in Orangeburg, S.C. The building is located at U.S. 301 and Woodbine Drive. The congregation of nine adults began meetingin October. We had a meeting in November with Guthrie Dean preaching. During the meeting we were happy to have 51 present

one night. If any reader knows of people in this area we should contact, please write to us or call me at (803) 534-8494. DAVID BONNER, 1814 Buchanan Street, Wichita Falls, Texas

76309 — Several families recently have moved into the Graham,Texas area and, finding no church they can conscientiouslyworship with, have begun a new work there. An adequate building has been rented and services on Sunday are at the usual times.Know any in the Graham area you would like contacted by thisnew church? If so, please write and send names and addresses tothis new congregation known as the Brazos Street Church ofChrist, 328 Brazos Street, Graham, Texas 76046.

SOUTH AFRICA/RHODESIA WORK MARTIN M. BROADWELL, 2882 Hollywood Drive, Decatur,Georgia 30033 — I have just returned from 15 days in Africawith 28 sessions plus 150 hours of fruitful discussion with all thesound preachers (white) in South Africa, and all but one is Rhodesia. I visited with churches in Springs, Durban, Plaston and Bulawayo. The work in South Africa is healthy and growing. InRhodesia, there are problems, including the political climate,but the soundness of the few preachers there is good. Prices arehigh due to embargoes, but the attitude of the faithful Christians ischeerful and hopeful with caution. The "mutual ministry" concept is hampering the work, I think, and sooner or later lines will be drawn that have not been openly drawn yet. Therewill be confusion there until then, and certainly much confusion for awhile after that. Paddy Kendall-Ball, Jim Short, Doug Bauerand now Paul Fudge eagerly await Foy Short's return in late spring.In South Africa there are good things going on among theAfricans, Indians and whites. The Indian work in Durban is among the most promising I've seen around the world, and Jim Lovell and Gene Tope are doing good work with the some 600,000Indians there. (With Gene coming back to the states the work willsuffer until someone else moves in to help). If and when Ron Chaffin moves to Vendaland there will be a void in Port Elizabeth,leaving Basil Cass alone with much to do. Piet Joubert is comingto the states for six months (January-June) but is leaving a soundwork on the Bluff at Durban. Andy DeClerk is doing remarkablework in the Plaston/White River/Neispruit area, again all by himself. Ray Votaw is the real pillar of the American preachers and his health seems good. With Gene coming back, Ray and Paul Williams become the "old timers" and each is doing muchpreaching among many works, assisted and complemented by EricReed, Leslie Maydell and a host of African preachers. The natureof the people and the land is conservative, both in religion and inmorals — quite different from other parts of the world. There is a need for a number of good people to go there. Write me for a fuller report, if you are interested. Congregations supporting thework there should also write.

THE LORD'S WORK IN IDAHO KENNETH A. STERLING, 919 E. Linden, Caldwell, Idaho 83605 — The following is a brief report of the progress of theLord's kingdom in this part of the great Northwest. There arenow five conservative congregations in the state of Idaho.BOISE: A new congregation is now meeting in Idaho's capitalcity at 1803 N. 9th Street. In July, 1975, the writer began work as full time local evangelist with this new group, being fully supported by the church in Sepulveda, California. That good

congregation supported the writer the past 4 1/2 years in Caldwell,Idaho. The new work in Boise is off to a good start with attendance around 25-30. We are presently meeting in a store building in North Boise. Visit us when in this part of the country,

CALDWELL: In July, 1975, Carol Bates of Sunnyside,Washington moved to Caldwell to work as local evangelist. Due toinadequate support, he is having to work at a secular job tosupplement his income. He is doing a good work and needs full support. Any congregation able to help may contact him c/o Church of Christ, 901 Albany St., Caldwell, Idaho 83605.

COEUR D' ALENE: Ben Puterbaugh is working with this congregation which began in January, 1973. Ben is a very capableman and doing a good work. He is also in need of more support.They meet in a Carpenter's Hall with an attendance of around 35 or 40. His address is: Box 876, Coeur D' Alene, Idaho 83814.

MOSCOW: Work here began in the fall of 1971 with the writerand Fred Jacklett, then preaching at Payette, doing door-to-doorwork. For the past 3 1/2 years Rod MacArthur has worked with thebrethren there, supported primarily, I believe, by Southwest inSeattle, along with other congregations. Though a young man,Rod is an excellent speaker, debater and writer. He has done, andis doing, an excellent job in a difficult area.

PAYETTE: In the summer of 1975, Ron Rasmussen moved to Payette area from Washington to work with the brethren there.This was the first conservative congregation in Idaho. It was thewriter's privilege to work there from 1967-1969. Lagard Smith,Skip Copeland, and Fred Jacklett also preached there. Brother Rasmussen has secured enough support that he will only have towork part-time at a secular job. He is an experienced and capableman and needs sufficient support to enable him to work full time.He may be contacted c/o Church of Christ, 138 S. 9th St.,Payette, Idaho 83661.

Brethren, we need your support, prayers and encouragement.Visit with us when in the Northwest.

PREACHERS NEEDED DECATUR, GEORGIA — The Snapfinger Road church isseeking a full time preacher to work with us. W.C. Hinton, Jr.,David Tant and Sparky Owen have preached for this congregation and have done good work. We are self-supporting andlocated in one of the most heavily-populated areas in the southeast. Those interested may write to: Church of Christ 2622 Snapfinger Road, Decatur, Georgia 30034.WARNE, NORTH CAROLINA - The church at Warne needs a preacher to work full time. We have a small, but sound, working group of Christians. At present we can pay $75.00 per week, withthe remainder of support being raised elsewhere. We plan to builda house for a preacher in 1976. If anyone is interested, pleasecontact: Doyle Castleberry, Route 1, Box 17-A, Brasstown, N.C.28902.