THE LORD'S WORK IN ITALY

The brilliant orange rays of the sunrise began toreach across the skies at 37,000 feet to dispel the darkness that had enveloped the big TWA aircraftthrough the night from New York as we drew nearthe Italian coastline and the airport in Rome.

Brother Connie W. Adams and I had been invited by the brethren in Rome to come to preach and studythe gospel of Christ with them. We left KennedyAirport at 9:25 p.m. Wednesday, November 17, 1976 and arrived in Rome at 11:20 a.m. Thursday,November 18 and were greeted by several Christians,including three preachers and three elders. After a nearly two hour wait for our luggage, due to a strike,we were finally released and driven to the home ofbrother Rodolfo Berdini, where we were to stay forthe next ten days. Original plans were for us to stayfive days with Rodolfo Berdini, five days with his son-in-law, Roberto Tondelli, and the remainder of our time in Italy with Sandro Corazza, but the illness ofbrother Tondelli's wife prevented our stay in their home.

I kept a daily diary of the activities with importantdetails and figures for future reference. I will not tryto give detailed accounts of our stay, but only thoseday by day events that relate to our work among thechurches in Italy. I shall be as brief as possible ingiving the important facts of our work there.

Upon entering the home of brother and sister Berdini, we received our first taste of the very warmand generous hospitality of the Italian brethren. One striking contrast between the hospitality of brethren in Italy and many in the United States may beobserved in the very small but significant things thatare done. As soon as we entered the Berdini home we heard the familiar strains of the National Anthem of our country, enhanced by the very warm and invitingsmiles of the household, accompanied by careful attention to every need that we had for the next ten days. This was beautiful hospitality.

Thursday evening the 18th, the day of our arrivalin Rome, was the time for the regular meeting of thechurch in Via Sannio where brother Alessandro Corazza preaches. Instead of their regular Bible study they sang two or three songs, engaged in prayer, andthen brother Corazza announced our presence and thereason for our being there. He stated that there would be a question and answer session that nightinstead of the Bible study. He invited brother ConnieAdams and me to stand on either side of him and he did an excellent job of interpreting for us. We wereasked questions from members of the audience,sometimes directed to one of us, but for the most part both of us made some response to the questions.A very friendly association followed the services thatnight.

On Friday the 19th, Roberto Tondelli, RodolfoBerdini, Connie Adams and I began a four-hour drivefrom Rome to Sul Sarno, just south of Naples, wherebrother Vincenzo Ruggiero lives. He preaches for thechurch which meets at Poggo Marino, about ten miles away. Shortly after arriving at the home ofbrother Ruggiero, where we had a delicious dinner,about 6 brethren came to ask questions and discussthe Bible with us. Connie and I studied with the 9 men present for over four hours and retired near midnight.

On Saturday morning the 20th, some of the brethren carried us to Old Pompeii which had been immersed by the volcanic lava of Mt. Vesuvius in 79

A.D. We marveled at the remains of this city afterexcavations that throws much light on the Romans2,000 years ago. It was very cold, windy and rainingand we returned to the home of brother Ruggiero.

In the afternoon some brethren came to the home of Ruggiero and we continued to discuss Bible questions. Arrangements had been made for the church to meet that night at 5 o'clock. Brother Adams spoke for about an hour on "What is Truth?" Then I spoke for about an hour on "Unity." Brother Roberto Tondelli was the interpreter for both of us.41 were present that night. After two sermons, wespent over two hours answering Bible questions. Theinterest was so genuine that even after I got into thecar to return to Rome one brother came in the rain and stood outside the car asking me one more question to be answered by the Bible. I say that to indicate the intense interest that these sincere Christians have in knowing what the word of God teaches. We left the meeting house in Poggo Marinoand arrived in Rome at 12:20 a.m. Sunday morning.

On Sunday morning the 21st, we worshipped atAprilia, some 45 minutes drive south of Rome. Brother Berdini preaches with this congregation andis also one of the elders. He has been working withthis church for over sixteen years and is a verystrong man in the faith with a good knowledge of theWord of God, and has much influence in Italy. Thechurch in Aprilia has two other elders who are goodmen and sound in the faith. There are two young men with families who are studying with brother Berdini with a determination to become gospel preachers.

The weather was very stormy, raining and cold. Inspite of this weather, and the fact that they had noheat in the building, did not keep 41 faithful soulsfrom being present. Brother Connie Adams preachedan excellent sermon in the morning. After the sermonI was asked to speak a few words "to admonish and exhort the church." I spoke some twenty minutes. Brother Tondelli, who preached at Pomezia earlier,had hurried to Aprilia to interpret for both of us.

We were invited into the home of a brother with several others, among them the three elders. After dinner 11 brethren were present to discuss Bible issues of one kind or another. I was impressed withtheir eagerness to know what the Bible had to say inthe answer to their questions rather than to acceptopinions from brother Adams, from me or from anyother person.

After sleeping for IV2 hours we awoke to find 14brethren present and we continued the discussion ofBible subjects. This lasted until the Sunday eveningworship. It was still storming and raining hard, but38 were present for the evening services at 7 o'clock.Upon this occasion I preached and afterward brotherAdams "admonished and exhorted the church." Brother Tondelli again did the interpreting.

We went to the home of another brother after the evening service and with several present talked aboutthe Lord's work in Italy. We returned to Rome quite late.

On Monday the 22nd no arrangements had beenmade to preach. Brother Berdini took us to visit the Vatican and the many world famous displays ofRoman Catholicism. I can only describe my feelingsas I saw the ancient but valuable relics that I was beholding as inexplicable mixture of great beauty andmoral and spiritual corruption unequalled anywherein the world.

We returned to the home of brother Berdini and spent some four hours talking about the conditions in another visit to points of interest in Rome, and wereturned home to prepare to go to Pomezia that night. Brother Adams preached to a full house of 31 present on the subject, "What Thomas Missed." Again we spent much time discussing the Bible afterservices.

On Thursday the 25th, brother Tondelli took bothof us to the downtown area of Rome and we had opportunity to do some shopping. On Thursday nightno preaching had been scheduled, but 10 brethrenfrom Pomezia and Aprilia came to the home of brother Berdini and we studied the question of fellowship and withdrawing ourselves from those who walk disorderly. The discussion continued until aboutmidnight.

On Friday the 26th, I had the privilege of preaching to the largest audience gathered in Pomezia. 39 were present as I spoke on "The Crucifixion of Christ." Brother Tondelli interpreted. Again there was a continuation of questions after service.

On Saturday the 27th we spent some of the morning hours seeing famous landmarks in Rome.We had been asked to come to Pomezia early toanswer some questions before this last service. For nearly 1 1/2 hours we answered questions beforebrother Adams preached the last sermon on the subject: "What Manner of Persons Ought Ye ToBe?" 29 were present. Brother Tondelli interpreted.We spent some 45 minutes studying the Bible withsome who remained after service.

On Sunday the 28th, we moved from the home ofbrother Berdini to spend the rest of our time in thehome of brother and sister Sandro Corazza. The hospitality in this home was warm and generous as ithad been in the Berdini household.

I preached on Sunday morning at Via Sannio and brother Corazza was the interpreter. 34 were present,including four Catholics and a skeptic. Brother Adams spent a considerable amount of time discussing the evidences of God's word and the deityof Christ with this young man.

We ate in the home of a young lady who was amember of the church whose mother and grandmother were Catholics. Brother Adams and I had an opportunity to discuss the Bible with a youngwidow who was visiting in that home. Arrangementswere made to continue the study the next evening.

There was no service on Sunday evening and wespent several hours with brother Corazza about the problems in Italy with liberal churches and with hiswork in translating the various Bible studies andbrother Cogdill's book, "Walking By Faith."

Sandro is the publisher and editor of a monthlypaper called "Sentieri Diritti" which is now going into many parts of Italy and is having a greatinfluence for good. On Tuesday morning he receiveda call from an elder of one of the liberal churches in north Italy who requested that his paper be sent toall of the members of that congregation.

Monday the 29th Arrigo Corazza, Sandro's son,and the young lady whom he intends to marry, tookus on a tour of Rome and the ancient Bible related points of interest. Monday afternoon we went to thehome of brother Alberto Romani, one of the elders atVia Sannio, for dinner. That evening we had an appointment with the young widow who was a Catholic, and we spent three hours with her. She agreed to study the next evening.

Brother Tondelli called the home of brother Corazza and told us that an 18 year old young lady, whosename is Mirella Blanchini, had heard the sermon at Pomezia on Friday night and had asked to be baptized into Christ. She had asked that I baptizeher, which I was delighted to do. There was a servicescheduled at Via Sannio for Tuesday night,November 30th and Wednesday night, December 1st.After spending part of the morning Tuesday seeing some additional sights of old Rome, including theAppian Way (the road by which Paul was brought toRome), we returned home and made preparation forTuesday night.

I baptized the young lady at Via Sannio just beforethe service began. I was permitted to preach to thelargest audience assembled in Italy while we werethere. 46 were present as I spoke on the subject:"What The Church Needs." There was great joy andhappiness by all at the baptizing of this young lady.

We returned to the home of brother Corazza and as usual spent some time discussing Bible matters before retiring.

On Wednesday, December 1st, we made some preparations for our departure on Thursday morning,as well as for the preaching that night.

On Wednesday afternoon, one of the teachers, whowas also the secretary for the Florence Bible School,came to the home of brother Corazza between 2 and 3

p.m. Brother Adams and I discussed with him at length his views on instrumental music, the sponsoring church system under which he was working, and the fellowship with those in the Christian Church, as well as the liberalism in Italy.We also talked to him about the unscriptural oversightby the Brookside church in Tulsa, Okla. of the Florence Bible School. While he seemed embarrassed and unable to answer questions, he did agree that many of the problems involved were wrong. We had made an appointment to discuss further with £he two Catholic women with whom we had before studied and brother Adams had to leave to meet the appointment with them. I stayed and continued the discussion with the gentlemanconnected with the Florence Bible School. This man did promise that if we came back to Italy we wouldbe invited to speak at the Florence Bible School tothe faculty and student body. I urged that he giveme written permission to sneak at least four timesto this group of people at Florence and I would answer any question asked me of any of them. I promised to correspond with him about these issues, which I intend, to. do. After he left I went tothe place where Connie, was teaching and he had completed a very thorough course of study with her.We continued to talk to her until time for services.

Brother Connie Adams spoke at the last service atVia Sannio in Rome on Jude 3 and 4. It was one of the best sermons he preached while in Italy and wasa very fitting sermon for the last service. 25 were present upon this occasion. We returned to the homeof brother Corazza and made preparation for departure from Rome on the next day.

On Thursday the 2nd, we arose about 7 a.m., ate breakfast and the whole Corazza household, exceptone son Stephen went to the airport with us. Whenwe arrived about 10:45 a.m. we found a large numberof brothers and sisters from Aprilia, Pomezia and ViaSannio there to "salute us and bid us farewell." According to their custom, they kissed us and bid usfarewell and Godspeed. The tears flowed from theeyes of most all who were present as we boarded thePan American Jet at 12 noon Rome time for New York. Due to bad weather we were 30 minutes late leaving Rome and had to spend 9 1/2 hours en-routefrom Rome to New York due to a storm. We arrived home l 1/2 hours late but in time to make the connection for our homes. For the first time in 15 daysbrother Connie Adams and I bid each other goodbyefor awhile and we parted, but with great joy andthanksgiving to God for the wonderful and unusualpleasure of being permitted to preach to people onforeign soil who love the truth of God and who sincerely expressed their appreciation for the effortsmade on the part of both of us.

I would like to make three quick observationswhich left deep impressions upon my heart, and asbrother Adams said to me: "We will never be the same again." These brethren with whom we talked and labored bear the battle scars of many conflictswith the liberals, Ketchersidism, Pentecostalism, thesocial gospel and with the sponsoring church of Brookside in Tulsa, Okla. through the Florence BibleSchool. There is a lot more evil in this school and through this sponsoring church than appears on thesurface. But these capable warriors of the truth,brother Alessandro Corazza, brother Rodolfo Berdini,brother Roberto Tondelli, and brother Vincenzo Ruggiero speak loudly that they do not intend tomake any compromise with error. These men deservethe support, both financially and otherwise, fromfaithful brethren and churches in this country. If youwant to help in this work, contact brother Connie W.Adams or me.

My second observation is the great difference inthe family life in the homes of Christians in Italy andin what I see so much of in this country in the home.In every home we visited there was a respect ofchildren for parents and an obvious love and closecommunion of parents with their children. The explanation of it is in the belief and practice of divinetruth in their daily walk of life.

My third observation is the firm stand for truth.While there is absolutely no compromise with error inany form by any person, the Italian brethren are unashamed to declare the truth and are very cautiousabout receiving any "new doctrine." They have asincere, deep interest in the truth of God's word and will travel great distances at great sacrifice and spendlong hours just to learn it. They have a very strong dislike for "American Missionaries," and I do too, because this expression means to them and to me agroup of emissaries from sponsoring, digressivechurches in America who go to foreign countries totrain and Americanize them. They do not want American missionaries or American churches meddling into their affairs. They simply want thescriptural relationship of brother to brother and faithful churches willing to support the gospel whenthey are able to do so. Here is where we can be ofgreat help to these who are fighting a difficult battleon foreign soil. Any further information will be gladlyfurnished upon request.

WHAT SHALL IT BE CALLED?

For many years local churches have hung a signout in front of the premises where the saints cometogether indicating that this is, indeed, a meeting place for Christians. It has not only made clear the fact that this is NOT where the Rotary Clubassembles, or a hardware store does business, but hasbeen an aid to people both locally and from afar ineasily locating the assembly place. Most brethrenhave chosen to put "Church of Christ", or "Church ofChrist Meets Here", or something similar, on thesesigns, together with a schedule of meetings. I have never known of anyone thinking that the sign itselfwas either the building or the people who meet inthat building at stated times. Of late, there seems tobe a disposition on the part of some to create a stir as to whether local churches should any longer identify themselves as "churches of Christ." It is being argued that this is denominational. Some are saying, as if they have suddenly come into possession of some truth nobody ever thought of before, thatthere is no one exclusive designation for the Lord's people collectively in the New Testament. We have been hearing gospel preachers say that for manyyears and this writer has been preaching that eversince beginning to preach. We have pointed out thatwe read of "the body of Christ", the "church ofGod", the house of God", simply "the church" and that a plurality of churches were identified as "churches of Christ." We have shown that whatever term is used to designate the people of the Lord should be found in the Bible.

But now we are being told that it is confusing for alocal church to identify itself as a "church of Christ"for fear that it will be confused with conservative Christian Churches which use the instrument and sometimes call themselves "churches of Christ, orwith liberal brethren who practice many things towhich many of us object. Such designation is no longer distinctive, we are told. Some have raised quite a noise over this. We have been advised by onescribe that "we" should give thought to using a different term. Who are the "we" of this recommendation? If that "we" is any larger than a local church then it is too large.

This proposal is fraught with dangerouspossibilities. Shall some sort of convention be called,and if so, who has the right to call it? If a local church decides »to refer to itself as a "church of Christ , what writers, leaders or whatever, can denythem this right? How could "we" augment a proposalthat all congregations stop using such a designationin favor of another, or none at all, without interferingwith the independence of every congregation on earth?When a congregation begins in any community, as aself-ruling body, it alone is to determine when it shall meet, where it shall meet, what identifying and informative information shall be placed in front oftheir premises, if any. If what they choose reflectsunscriptural teaching or practice, then anybody has aright to ask them to give an answer from the Bible.If it chooses a designation which is according to theword of God (even if that same designation is chosenby other faithful congregations in that county, state,nation or the world), then no man on earth can gainsay it. If every local church in the world shoulddecide to call itself a "church of God" on a sign,stationary, or in newspaper advertisements, then Iam prepared to defend their right to do so. By the same token, if they all choose to say they are a"church of Christ" then I challenge anybody, anywhere to say that this is unscriptural.

It is certainly possible to misuse scriptural terms.It is no secret that some untaught brethren think ofthe church in denominational terms. Their languagereflects such unsound thinking. Those who say that acertain man is a "Church of Christ Preacher" or that "he is Baptist but she is Church of Christ" need to be taught about gospel preachers and that a savedindividual is a Christian. It is also possible to take a scriptural act, such as prayer, and distort it. If a denominational group refers to itself as a "church ofGod" then I cannot criticize them for that term. Of course, it takes more than calling something the Lord's to truly make it his.

In the New Testament the church is said to be married to Christ (Eph. 5:23-31). It is the body of Christ (Eph. 1:22-23). Those who compose it havebeen baptized into Christ (Gal. 3:27). Christ is the head of it (Col. 1:18). He is the builder of it (Mt. 16:18). He is the foundation of it (1 Cor. 3:11), thesaviour of it (Eph. 5:23) and the purchaser of it (Acts20:28). The whole family in heaven and earth isnamed for him (Eph. 3:15). Based on these facts I must conclude that it is perfectly acceptable for a local body of saved people to refer to themselves collectively as a "church of Christ" — meaning simply, a body belonging to Christ.

There is a continuing need for iconoclasts. Idols fashioned after the imagination of men's hearts must be exposed for what they are. It is not wrong to haveour thinking stimulated, or challenged. The differencebetween human traditions and divine truth must ever be distinguished. But if any would-be image breakerwishes to take upon himself the task of depriving local assemblies of the Lord's people of the right toput up a sign in front of their meeting places whichsimply indicate that bodies of people who are "ofChrist" gather at stated times in such premises, oreven call in question such right, then I, for one, amprepared to stop them and ask to see their credentials. Nor do I think I stand alone in this! Some of

these efforts are being promoted by men who writewith angry pens, with a chip on their shoulder, withtheir bottom lip stuck out at the world and with anoticeable degree of intellectual snootiness.

Since I can read in the Bible of the church of God at Corinth, the body of Christ, the household of Godand churches of Christ, I shall ACCEPT ALL ofthese and any others found in scripture. I shall repudiate NONE of them. When brethren misuse them, then they should be taught better. But when ANYBODY says "WE" should decide AGAINST any one of them, then that is another matter. It istime to ask this question: By what authority sayestthou this thing and who gave thee this authority?

THE DEBATE OF THE CENTURY AND THE LORD'S MONEY

The debate in Denton, Texas last fall between Thomas B. Warren and the infidel Anthony Flew wasbilled in advance as "The Debate of the Century." Anumber have reported their impressions of this eventand most agree that Thomas B. Warren did a good job in opposing atheism and defending the truth onthe propositions discussed. Nearly all the reviews wehave seen stated that Mr. Flew did not advance anything worthy of note affirmatively nor address himself to what brother Warren had to say.

But there is another feature of this debate which deserves comment. The brethren who made arrangements for this debate paid the travel expensesof Anthony Flew to come from England and paid him$3,000 in salary for his part in the discussion. Canyou believe it? Several thousands of dollars of theLord's money used to provide expenses and salary fora man to come and make fun of God, the Bible and the church! Money to finance this debate was solicited from churches all over the country andhandled on a sponsoring church basis by one of thechurches in Denton. We wonder if all the churches which contributed knew that this was going to bedone.

It is our understanding that Thomas Warren has recently suffered a heart attack. We are sorry to learnof this and pray he will have a speedy recovery. Wedo not wish to burden him further until his health is recovered. But if any of the brethren who were involved in this affair, or any of brother Warren's associates in Memphis, or elsewhere, will affirm thatthis was a scriptural use of the Lord's treasury, thenwe know a number of gospel preachers, including thiswriter, who will deny it. I am safe in saying that anyof us would come to Denton at our own expense, ifnecessary, to participate in such a discussion beforethe church which sponsored this previous debate, andwill work without salary from them at all. This writerhas engaged in a number of public debates but hasnever expected faithful brethren to pay the expensesor salary of a man to teach error. We have neverheard of it being done before. At the very heart ofthe institutional and sponsoring church controversieshas been the question of the proper use of the Lord's money. Are there any limitations as to how it may beused? Is it even the Lord's in any peculiar sense? Does the end justify the means? These and other questions could be explored in such a discussion which will not cost the church in Denton anything inexpenses or salary. Any takers?

DECEPTIVE ARGUMENTATION— NO. 1

Polemics is a peculiar field. If one is not careful, one will fall victim to a well designed, false argument. Ben M. Bogard, a giant among Missionary Baptist debaters, used argumentation which was well designed and smooth. He was skilled in making a series of true statements and with hisopponent off guard, would "shift gears" and press hisfalse conclusion. One of his arguments went something like this: 1) "The children of Israel came under the blood while in Egypt." Well, certainly Mr.Bogard is correct on this. In Exodus 12:7 we read ofthe passover and how they applied the blood. 2)"Later, the children came to the water of the Red Sea." One could not argue with this because it is inthe Bible. 3) "The crossing of the Red Sea is a typeof baptism 1 Cor. 10:1-2". Here again, one would have to agree with Mr. Bogard. Paul seems to emphasize this in the text under consideration. We are now ready for his conclusion. Please notice howsmoothly Mr. Bogard "shifts gears" as he comes tohis false conclusion. He says, 4) "Since the childrenof Israel came under the blood before they crossedthe Red Sea, we come under the blood of Christ before we reach the waters of baptism and thus aresaved before being baptized."

Since all of the above points are true except thelast it makes it difficult for some to see through thesophistry. You will notice Mr. Bogard used the "TIME" element in an effort to connect the passoverwith the crossing of the Red Sea. There is absolutelyno connection between the two. No passage in theBible even remotely connects the two with referenceto the emancipation of the Israelites. One might aswell argue that Cornelius was saved before water baptism because the Eunuch was baptized before Cornelius. The statement about "time" is true but the conclusion is false.

In order to bring in their innovations, brethren through the years have used the same kind of deceptive arguments. For example, Tom Warren, inhis recent book, "When is an Example Binding" usesthis method. On page 142, he uses nine points basedon Acts fifteen to justify the sponsoring churchconcept. I shall, as in the Bogard arguments, takeeach point separately. By the way, you need to readActs 15:22-32, in order to understand what is beingdiscussed. Now for his points. 1) "One church can scripturally send some of its own men to render assistance to another church." Brother Warren is correct in this. He has Bible to back his statement; so far, so good! 2) "The assistance can be for spiritual rather than merely physical benefit." Here again, brother Warren is correct because the Bible soteaches. 3) "One church can send a written message(cf: a tract) to another church." Again, we mustagree with Tom. The brethren in Jerusalem did senda written message to another church. So far, so good!4) This written message can be for spiritual benefit."Again, we must agree with Tom. So far there hasn't been a single disagreement but hold on to your hats;we haven't reached the conclusion yet! 5) Thus, onechurch can render assistance to another church, and this assistance can be rendered either by sending men or by sending a written message (or by both)."

Once again, we are forced to agree with brotherWarren. The church at Jerusalem did send both men and a written message. So far Tom has Bible to backhis arguments. 6) "Since this assistance can be rendered in two ways, then the rendering of assistance is general, not specific." Here is where Tom begins to SLIP. He says the assistance is GENERAL not SPECIFIC. In polemics we call this"ambigious terminology". For example, a man mightsay, "God told Noah to build the ark but he did nottell him HOW." If the person means God did not tellhim what kind of wood to use he is incorrect. If he means God did not tell him what tools to use, he is correct. So really, it depends on what the man had inmind. Since we cannot read a mind, this "ambigious terminology" gives an opponent a loophole. Brother Warren says the rendering of assistance is general. Ifhe means that one church may send assistance toanother for both physical and spiritual benefit, he is correct. However, if he means that the physical andspiritual benefits were sent the same way, he is incorrect. I will return to this later, but let us go to hisnext point. 7) Assistance from one church is not limited by the scriptures to that which is rendered forphysical benefit." This is true. However, I have never understood why Tom keeps talking about PHYSICAL benefits in Acts fifteen. There are no physical benefits in Acts fifteen. The brethren sent letters correcting circumcision, eating of meats, etc.This is spiritual in nature and has nothing to do with"Physical benefits."

You may ask why does he continue to mention physical benefits in Acts fifteen? It is because laterhe plans to TIE them both together. In fairness, if hedesired to discuss physical benefits he should havegone to such passages as 1 Cor. 16:1-2, or to 2 Cor.9, etc. Now to prove he planned all along to tie themtogether, here is his next point. 8) "Since the instruction obviously applies to all church resources(and not to money only) then if a church can send atract to another church, it can send money for thattract rather than merely sending the tract itself.Thus, if a church can send money for a tract (or aBible etc.) to another church, then it can send moneyfor a radio or television broadcast." Now let us go tohis last point. 9) Thus, it is established that onechurch can send assistance to another church in order to render spiritual-not merely physical benefit."

Gentle reader, did you notice where brother Warren"changed horses" on us? Let us go back and see.Tom gave scripture for one church sending tracts (teaching) to another church. He gave scripture for one church sending Bibles (teaching) to another church. He gave scripture for one church sending a preacher (teaching) to another church. But when he asserted that one church could send MONEY to buy tracts, pay preachers, or buy Bibles, he gave no scripture. He said "It is obvious" that this may bedone. Obvious to whom? Not to one who wants Bible authority for what he does. What brother Warren failed to tell his readers is that the physical(benevolent) and spiritual (evangelistic) work of the church are distinctive. He is correct in saying theyare general in that both physical and spiritual help was given. However, he is completely incorrect inassuming they were rendered the same way! In 1 Cor.16, we are taught that MONEY was raised and MONEY was given to the receiving church forphysical or benevolent purposes. We have Bible for this, but where in all the Bible did any church sendMONEY to another church for tracts, Bibles or paying a preacher? You will find it on the blank pageof your Bible! As in the case of Mr. Bogard, BrotherWarren was very smooth in shifting gears from thetracts, and Bibles to MONEY. With the art of a modern Houdini, he shifted from the physical to thespiritual. What he didn't tell is God has SPECIFIC laws governing both physical and spiritual benefits.In closing, permit me to try my hand at a "False conclusion" type argument. In Acts 2:42 we have "And they continued steadfastly in the apostlesdoctrine and fellowship and breaking of bread, and inprayers." (1) In this text we have four acts of worship. (2) They are all acts of worship. (3) AllChristians are to participate in these acts. (4) Sinceall Christians are to participate and they are all inone text, they are GENERAL and not SPECIFIC. (5)Since they are general, it is obvious that they may beobserved at the same time. (6) We pray on Wednesday night so we may observe the Lord's Supper on Wednesday night.

Gentle reader, did you observe in the above justwhere and when I "shifted gears"? You answer, "YesHogland, I caught you red handed. You are correct insaying that worship is general in that all acts are mentioned in the text, but what you didn't tell us isGod has SPECIFIC laws governing the various actsof worship (such as the Lord's supper, Acts 20:7)". Now, bless your life, you have got it! In closing remember Bogard tried it; Warren tried it and Hogland tried it. I pray God that none of us will get by with it! (More to follow)

EDITOR'S MEETING SCHEDULE

February 28 March 6 — Pascagoula, Miss.March 13-18 — Frankfort, Kentucky March 2127 — Hodgenville, Kentucky April -10 —Waynesburg, Pa. April 17-22 — Galena, IndianaApril 25- May 1 — Bancroft, Ontario

(EDITOR'S NOTE: Jerry Accettura was born and reared in Gary, Indiana, the son of faithful membersof the church in Hobart, Indiana where he receivedhis first encouragement to preach the gospel. Afterattending Florida College for four years, he marriedCindy Fisher of Beckley, West Virginia. Jerry began preaching by appointment in 1968 and has preachedone summer for the 40th Street church in TempleTerrace, Florida. He began full time work May 1,1972 with the West Knoxville, Tennessee church. Forthe past two and a half years he has been workingwith the church at Rivermont (near Hopewell), Virginia. This is the home of the editor. We have heard many commendations of his work there. We arepleased to introduce him to the readers of SEARCHING THE SCRIPTURES.)

THE RARE GIFT OF FORGIVENESS

"As I finished the milking that Friday afternoon, Iwas glad it was done early, for now I would havetime to do some other chores before supper and we'dbe able to make the pet parade at the New HollandFair.

"I knew how the boys yearned to see that parade,especially our youngest, little Nelson, seven, who'd be home from school any minute. I poked my headout of the barn door. No sign of Nelson yet, but I didsee my wife Ruth coming out of the basement.

"Just then I heard someone running up the lane.Expecting Nelson, I came out of the barn only to befaced with his school-bus driver, Mike. 'Nelson's been hit by a car!' Mike yelled frantically. 'Call an ambulance!'

"When I reached the road I pushed my waythrough the crowd already gathered near the schoolbus. There on the blacktop on Highway 340 lay myson. I bent down and touched him softly. He didn't move. As I brushed back a fold of his hair, tears stung my eyes.

"There was silence until finally a young dark-haired man and a woman who looked to be his wife stepped forward. They seemed frightened and dazed.'He just ran out in front of us,' the woman said, clutching tightly to the man's arm. I walked over to them. I'm not a man of violence—in fact I've never so much as laid a finger on anyone. Yet my arms feltheavy and my hands tingled. I took a deep breath,unsure of what I should do. 'Jack Meck's my name,' I said finally. At the emergency room, Dr. Show, theman who delivered all our boys, met us immediately and said what I'd suspected all along, 'Nelson's gone.' "

The description you've just read, appeared inseveral newspapers around the country. They are thewords of Jack Meek, the father of this tragedy. Thearticle went on to describe the parent's grief. You see, Nelson died because the man didn't stop his carfor the school bus that was unloading children. Several weeks after Nelson's funeral, an insuranceadjuster arranged a dinner with the Meck's and the guilty couple.

What began in silence, ended in a sober happiness.The unusual thing that occurred was Jack and Ruth's ability to truly FORGIVE. They were able to forgiveFrank and Rose Ann because they wanted to be forgiven by the Lord.

Why did this article arrest my attention?

Rare

First of all, forgiveness is rare. You don't hear stories like this everyday, especially in newspapers.Mr. and Mrs. Meek knew that forgiveness was not merely tolerance, make-believe, diplomacy, tact, politeness, just forgetting, pious pretending, or making light of a wrong. Jack could have ignored,rather than hate Frank and Rose Ann, but neitherchoice would have brought peace and freedom. Jackand Ruth saw a constant need to be forgiven so theychose to forgive others. General James Oglethorpe said to John Wesley, "I never forgive," Wesleyreplied, "then I hope sir, you never sin." Forgivenessis rare because it requires a constant awareness andneed to be forgiven.

Hard

Even when the need to be forgiven encourages the desire to forgive others, it is not easy. One's first reaction to a wrong done is to hold a grudge andretaliate. But forgiveness denies the self that demands its "rights." It refuses the polite little schemes we often use to get the other guy "back."Forgiveness chooses to hurt, to suffer, to accept theundeserved suffering, and that takes effort and humility.

Costly

Suppose I ruin your reputation. To forgive me, youmust freely accept the consequence of my sin and letme go free. If I break a priceless heirloom that youtreasure, and you forgive me, you bear the loss and Igo free.

But should we forgive those who don't seek forgiveness? We are to love others as ourselves, beunderstanding, and place the proper value on those we come in contact with, remembering that all menare created in the image of God. Luke 17:3 says,"Take heed to yourselves: if thy brother trespassagainst thee, rebuke him; if he repent, forgive him."Peter told Simon, "Repent therefore of this thywickedness, and pray God, if perhaps the thought ofthine heart may be forgiven thee" (Acts 8:22). So then we have to have an attitude of kindness and a willingness to forgive, but a matter cannot be totallysettled until repentance has been made. However, aperson who has been mistreated has no right choice but to be kind and to encourage the wrong-doer to repent.

Substitutional "All forgiveness, human and divine, is in the verynature of the case, vicarious, substitutional," writes

James Buswell, Jr., "and this is one of the most

valuable views my mind has ever entertained. No one

ever really forgives another, except he bears the

penalty of the other's sin against him."

Jesus Christ substituted Himself for us, bearing His own wrath, His own indignation, at our sins. Therefore, we must, as followers of Christ, possessthat kindness and love, by forgiving others.

In Conclusion

May all of us strive to improve in the area offorgiving others by writing the following verses onour minds and hearts:

"May all bitterness, and wrath, and clamour, andevil speaking, be put away from you, with all malice;And be ye kind one to another, tenderhearted,forgiving one another, even as God for Christ's sake hath forgiven you" (Ephesians 4:31-32).

"Forbearing one another, and forgiving oneanother, if any man have a quarrel against any: evenas Christ forgave you, so also do ye" (Colossians3:13).

So then, to the Meck's and others like them,congratulations for being able to forgive others. It is rare but beautiful. ____

SINGING AND THE SONG LEADER — No. 2

In this article it will be my purpose to give some"pointers" to those who lead singing in the congregations of Christ.

(1) Learn Something About Music. If a job is worth doing, it is worth doing right. If a job is worthdoing, it is worth learning how to do it best. I do not mean to imply that a knowledge of music is an essential to leading singing. However, it certainly helps. I have known some good leaders who did notknow one note from another. These were probably exceptions.

The more one knows about the job he is doing thebetter he should be able to do the job. A knowledgeof music would be helpful to any brother who leadssinging. If you do not already know something aboutmusic, try to learn the essentials of song leading. Inmost any size congregation there is someone whocould impart such information. A congregation mighthave a music teacher or music student in its membership. The average gospel preacher usuallyhas some knowledge of music and would be glad towork

out a time for a class for those who are interested. If he could not help you, he would be glad to help youfind someone who could. There are books on the market for a dollar or two that would give the necessary information. There is a school conducted each summer in Texas and advertised in most of the religious journals that gives instruction in songleading which several have found profitable enough toattend and pay the fee they charge for instruction. Inmost metropolitan areas like Birmingham, Nashville,Louisville, Tampa, Houston, etc. there are brethren with a reputation of being capable of teaching and probably would be glad to do so if they thought there were even just a few brethren who were reallyinterested in learning. You could probably "talk up" aclass without any trouble.

(2) Selecting Songs. I can not say too much about the importance of selecting the proper songs. Few congregations will or can sing every song in theirbook. There will be times when a congregation will want to practice singing and learn new songs.However, the regular service of the church is not the time or place to practice new songs.

How should songs be selected? First, the song leader should select the songs he knows. If he does not know the song, he can not lead it. Usually a song is not known if it was heard somewhere else once and that six months ago. Select songs the congregation knows. If you don't, you will probably sing a solo.Congregations vary in the songs they know. Also, congregations vary in their music abilities. Congregations made up of people who know something of music might sing any song in the book the first time they sang it, at least by the time theyget to the fourth verse. This would be the exceptionand not the rule. Sing the old songs everybody knows. Several years ago at the Florida College lectures, before the program one night, the latebeloved Ross Spears lead a house full in singing averse or two of the old songs of Zion we all sangaround our mother's knee. Such singing as was heard that night will long be remembered by those present.(If any of our readers have a tape recording of this, Iwould like to get a copy.) The difference in poorsinging and good singing many times will be in thenumber selected—number 25 will result in goodsinging and number 26 will result in poor singing.

Select songs that are appropriate. What is usuallycalled a 'funeral song' contributes little to an enthusiastic service. I have had song leaders lead'funeral songs' for every song on Sunday morning and such does not create an atmosphere for energeticgospel preaching or listening. In a gospel meetingwhen the purpose is to convert the lost and build upinterest for such gospel work a 'funeral song' or any song sung at a snail's pace does little to contribute tosuch a purpose in the service. My brethren, do not misunderstand me here, I am not suggesting a holiness-type service in which some claim to "get theSpirit" but I am suggesting an attitude that wewant, we expect, and we want to encourage someoneto obey the gospel. God knew the power of good singing upon people. Some song leaders can kill theable preaching of a Roy Cogdill and other song leaders could make the preaching of an inexperienced16 year old boy holding his first gospel meeting.

Involved in song selection is the selection of aninvitation song. It has often been told for a joke ofthe song leader that lead "O, Why Not Tonight?" atthe morning service, but this has happened! An invitation song should be designed to further the encouragement of the sermon to obey the gospel. Ofteninvitation songs are attempted that the audience doesnot know. Such has a psychological effect upon anaudience. When we are singing to encourage people toobey the gospel, it should be enthusiastic like wereally want people to obey the gospel. An unknown invitation song does not accomplish this purpose. I have visited places where the invitation song was one I had never heard and it was obvious most of the audience had never heard it either.

Personally, I see nothing out of order in a gospelmeeting for one good invitation song to be selectedand used at every service. The advantage would beeveryone would know before hand what the song would be, it could be sung without being tied to thebook very much and it would be one everybody couldsing and it would have a powerful appeal to gospelobedience.

Another point needs consideration in connectionwith the invitation song. Most preachers present a lesson and close it with an appeal for those present toobey the gospel as it relates to their life — either to bebaptized for the remission of sins or to be restored tofellowship with Christ. When the preacher says something like "Let us stand and sing" there is a psychological advantage for the song leader at thatmoment to be singing on the floor or from his seatwhile he is getting up. This will call for the songleader paying attention to the sermon, having hisbook open and being ready to sing rather than havingto have someone wake him up. Recently I heard a well known gospel preacher present an outstanding sermon on the subject of "Faith" and when he said"Let us stand and sing" the song leader was sittingin the back of the building, too his time coming downthe aisle and after getting to the front of the buildingtook his good time starting the song which he drug.A song leader has as much to do, and sometimesmore to do, with setting the mood for worship as thepreacher does.

A song leader can show consideration for those inthe audience. On a Saturday afternoon, or for thatmatter anytime during the week, a family has buriedmother, father, a child or some other relative. Brokenhearted and grief stricken they assemble to worshipGod on the next Lord's Day. My suggestion for whatit is worth would be for the song leader to pick songsthat were NOT used during the funeral service theprevious day or week and maybe in that building.Think about this and I think you will agree.

THE UNPARDONABLE SIN

"Wherefore I say unto you, All manner of sin andblasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost, shall not beforgiven unto men. And whosoever speaketh a wordagainst the Son of man, it shall be forgiven him: butwhosoever speaketh against the Holy Ghost, it shallnot be forgiven him, neither in this world, neither inthe world to come" (Mt. 12:31-32).

Notice the particulars of the text. (1) All manner ofblasphemy shall be forgiven, except the blasphemyagainst the Holy Ghost. (2) Whosoever speaketh against Christ, it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it shallnot be forgiven him. (3) This blasphemy against the Spirit shall not be forgiven in this world nor in theworld to come.

Why is blasphemy against the Spirit worse thanother forms of blasphemy? What is the difference inblaspheming Jesus and blaspheming the Holy Ghost,since both are deity? These questions, and others, wewill endeavor to answer as we pursue this study, butbefore we delve into this, let's consider different interpretations which have been offered.

Different Views

(1) Attributing the miracles of Jesus to the power of the Devil. The Pharisees had accused Jesus of casting out devils by the power of Beelzebub (Mt. 12:24). The parallel account in Mark seems to identify the charge, "He hath an unclean spirit," as the blasphemy against the Holy Ghost (Mk. 3:30). R. C. Foster makes the observation in reference to Mk. 3:30 that this is a broken sentence. "But those who insist this is positive proof overlook the fact that this is a broken sentence. What is the connection in grammatical structure? To what shall we relate the words because they said? Does this mean that the entire discussion arose because they had said Jesuswas in the possession of the devil? or does it affirman absolute identification of the sin?" (The Middle Period, p.67). My persuasion is that the statement precipitated the discussion, rather than it being an identification of the sin.

This same charge of Jesus having a devil was made about a year later. We read, "Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil" (Jn. 8:48)? In verse 52, the Jews again said, "Now we know that thou hast a devil." Later, the Jews again said, "He hath a devil, and is mad; why hear ye him" (Jn. 10:20).

Apparently, these same Jews who had charged Jesus with having a devil, were the ones who had him crucified. Yet, Jesus prays, "Father, forgive them; for they know not what they do" (Lk. 23:34). This prayer was answered when multitudes of the Jews obeyed the gospel on Pentecost (Acts 2:22-41).

Attributing the miracles of Jesus to the power ofthe devil was not, therefore, the unpardonable sin. Their sin was blaspheming Jesus rather than blaspheming the Holy Spirit of which Jesus spoke.

(2) A specific act. If the sin is a particular act, what is it? Surely God would have told us if there is aspecific sin for which there is no forgiveness once it has been committed. It is not murder because the Jews on Pentecost were forgiven for murdering the Son of God. It is not fornication, idolatry, homosexuality, etc., as the Corinthians were forgiven of these things (I Cor. 6:9-11). Actually, there is no sin too heinous or grave thatGod will not forgive if a person wants forgiveness. It is a matter of meeting God's conditions and then the blood of Christ will cleanse us from all sins. There is power in the blood. (3) Rejection of the invitation. This position fails to consider the word, "blaspheme," and the expression, "speaketh against." A person who rejectsthe gospel invitation has not spoken against, or railed or insulted the Holy Ghost. He may be a believer in God, Christ and the Holy Spirit and esteem the Scriptures as the word of God, yet reject the invitation for sundry reasons. Has he committed the sin of blaspheming the Spirit of which Jesus spoke?Certainly not!

It is granted that his sins are unforgiven, and should he die, he would be lost, but this is not what Jesus was talking about. Not coming forward whenthe invitation is sung is not the blasphemy against the Holy Ghost. There are those who are almost but not altogether persuaded to come to the Lord who would not say a word against Christ or the Holy Spirit.

(4) A repudiation of the Spirit's testimony in thegospel age. This position, in my estimation, is more tenable to the overall picture of biblical teaching,both contextually and generally. Let us look at theevidence to justify this position.

Repudiation of Testimony

We are now living in the Holy Spirit dispensation.

Jesus said, "I will pray the Father, and he will give

you another Comforter. ... he shall teach you all

things, and bring all things to your remembrance,

whatsoever I have said unto you" (Jn. 14:16, 26).

"And when he is come, he will reprove the world of

sin, and of righteousness, and of judgment. . . . he

will guide you into all truth. . . ." (Jn. 16:8, 13).

This Spirit dispensation, the gospel age, is man's

last and only means of salvation. There is not going

to be any more. He who would repudiate the Holy

Spirit (cast off, disown, renounce, speak against,

insult, the testimony of the Spirit) hath no forgiveness in this world (gospel age) or the world to

come (eternity). The worlds are perhaps used by

Jesus in Matt. 12:32 in the same way Paul used them

in Eph. 1:21 —now and in eternity. There will be no

clemency or mitigation for those who treat with

contempt and scorn the Spirit's testimony.

Speaking against the Holy Spirit is speaking against what he revealed. This is metonymy of speech, which is the employment of one name or oneword for another. Here, the Holy Spirit is used whenhis testimony is meant. For example, Jesus said tothe Jews, "For had ye believed Moses, ye would havebelieved me" (Jn. 5:46). They never heard Moses,personally, but they had his writings. So Moses isput for his writings. The same is true in Lk. 6:29. Again, Paul said, "But ye have not so learned Christ" (Eph. 4:20), meaning the teaching of Christ.Hence, to blaspheme the Holy Spirit is to blasphemehis teaching.

No Difference

Really, today, there is not any difference in blaspheming Christ and blaspheming the Holy Spirit.The difference Jesus made was while he was in the flesh. Foy E. Wallace wrote, "There could be no reason why speaking against the Christ should beless fatal than speaking against the Holy Spirit, orthat speaking against the Holy Spirit, should be more mortal than speaking against Jesus Christ, except for one thing: the element of time, of dispensation, of the gospel age, and of the Holy Spirit's testimony. The rejection of Christ during hisearthly personal ministry was not final. But the repudiation of the Holy Spirit in the dispensation ofhis testimony to 'reprove the world of sin, of righteousness, and of judgment' (John 16:8), would be the final act of rejection. Jesus was speaking ofthe present with reference to himself, and of thefuture as it applied to the Holy Spirit. There could beno difference now in the rejection of the Holy Spiritand the rejection of Jesus Christ, and there are numerous passages to sustain this assertion" (Mission & Medium of the Holy Spirit, p. 110).

He who "shall blaspheme against the Holy Ghosthath never forgiveness, but is in danger of eternal damnation" (Mk. 3:29). When Paul preached Jesus atAntioch of Pisidia, some of the Jews, filled withenvy, "spake against those things which were spokenby Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold, and said, It was necessarythat the word of God should first have been spokento you: but seeing ye put it from you, and judgeyourselves unworthy of everlasting life, lo, we turn tothe Gentiles" (Acts 13:45-46). These Jews blasphemed Jesus, that is, his word, and judgedthemselves unworthy of eternal life. In so doing, theyhad also blasphemed the Holy Spirit and were indanger of eternal damnation.

Paul said, "Let as many servants as are under theyoke count their own masters worthy of all honour,that the name of God and his doctrine be not blasphemed" (I Tim. 6:1). To Titus, the same apostlewrote how women are to conduct themselves so that "the word of God be not blasphemed" (Tit. 2:5). Inboth of these passages, the same sin of which we are writing is involved. When the word of God is treatedwith scorn, ridicule and insult, the so-called "unpardonable sin" has been committed. The last and only hope, the gospel, has been repudiated.

Saints Can Commit It

Your attention is directed toward Luke's usage of blasphemy against the Holy Spirit. He wrote, " . . . but unto him that blasphemeth against the Holy Ghost it shall not be forgiven" (Lk. 12:10). Notice the context. It is used in connection with Jesus' disciples confessing or denying him before men. Hence, it has to do with disciples blaspheming thegospel when brought under persecution. Paul said ofthe saints, "And I punished them oft in everysynagogue, and compelled them to blaspheme ..."(Acts 26:11). McGarvey and Pendleton wrote, "In his hour of trial a disciple must remember the tender compassion of the Master against whom he is urgedto speak, and the extreme danger of passing beyond the line of forgiveness in his blasphemy" (The Fourfold Gospel, p. 318).

Thus, from Luke's usage of blasphemy against theHoly Spirit, it seems abundantly clear that the sin isgiving one's self over to railing, abusing, renouncing or speaking against the divine testimony of the HolySpirit.

Apparently, the apostates of the Hebrew letter would be guilty of blasphemy of the Holy Spirit. We read, "Of how much sorer punishment, suppose ye,shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood ofthe covenant, wherewith he was sanctified, an unholything, and hath done despite unto the Spirit ofgrace" (Heb. 10:29). Doing despite unto the Spirit ofgrace is insulting the Spirit.

Thayer's lexicon defines "despite" as follows: "to treat with contumely." The word "contumely" means, "Contemptuous or arrogant language or treatment; scornful insolence" (Webster). Hence, when apostates renounce the gospel and speakagainst its power and merit, they are blasphemingthe Holy Spirit. Also compare Heb. 6:1-6 in this connection.

In conclusion, let me emphasize that God cannotand will not save a man who repudiates the verysystem by which he can be saved.

PUTTING REPENTANCE INTO PRACTICE

The majority of the religious world recognizes thatrepentance is one of the conditions of pardon. In thisarticle, we are not so much concerned with trying toprove that it is a condition of pardon as we are intrying to define what is involved in the practice of it.

There are two Greek words that are translated "repent" in the King James Version. The first one ismetametomai, and according to J. W. McGarvey"literally signifies to have a feeling or care, concern or regret. It expresses the emotional aspect of repentance" (Page 176, Vol. 1, Lard's Quarterly). Such feeling of concern or regret may result ingenuine repentance — or it may degenerate into mereremorse. As an example of this from the Bible, readwhat happened to Judas in Matt. 27:3. We will have more to say about this later in our discussion.

The second word that is given in the Greek that istranslated "repent" is the word metanoeo. I want to give a number of scholars' definitions of this word. "To change one's mind for the better, heartily toamend with abhorrence of one's past sins" (Thayer's Greek-English Lexicon, Page 405). "A change of will produced by sorrow for sin and leading to reformation" (J. W. McGarvey, Page 176, Vol. 1, Lard's Quarterly). "Repentance denotes our mental determination to forsake sin, and turning from it (Page60, Barnes' Notes on Romans). Many others could be cited, but I believe this is sufficient to show thatrepentance is that voluntary change in the mind ofthe sinner in which he turns from sins. This involves:

An Intellectual Element — Change of View

A recognition of sin (Cause) as involving personalguilt, defilement and helplessness is what we meanby the intellectual element of repentance. As Davidsaid in Ps. 51:3, "For I know my transgression; andmy sin is ever before me." Although there may be arecognition of sin, and even a confession of it, thisdoes not necessarily guarantee true repentance. Wesee this exemplified in the case of Pharaoh (Ex. 9:27);and Achan in Josh. 7:20. But true repentance doesnot ask "what will my sin bring to me?" but, "What does my sin mean to God." So it involves in additionto the mere recognition of sin:

An Emotional Element—Change of Feeling

A sorrow for sin as committed against goodnessand justice and hateful to God is experienced by the one who is convicted by the word of God. This element of repentance is indicated by the word metamelomai (our first definition of the word that istranslated "repent") and is exemplified as in the case of Judas (Matt. 27:3) and the rich ruler (Luke 18:23).Paul expresses it in 2 Cor. 7:9-10 when he says,"Now I rejoice, not that ye were made sorry, butthat ye sorrowed to repentance: for ye were madesorry after a godly manner, that ye might receivedamage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death." In these passages Paul uses both of the terms that are translated "repent" in the King James Version. Let's read it again and give the proper meaning to thewords that are used. "For though I made you sorrywith a letter, I do not regret; though I did regret: for I perceive that the same epistle hath made you sorry,though it were but for a season. Now I rejoice, notthat ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godlymanner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance (achange of will produced by sorrow for sin and leading to reformation) to salvation not to be repented of(with no regret): but the sorrow of the world worketh death." Hence, we must distinguish sorrow for sin from shame on account of it, and fear of its consequences. The last two, without the first, are onlyselfishness.

True repentance does not think of consequences, orother men as an excuse for failure to repent; but itsees sin as transgression against God, personal guilt,and a defiling of one's innermost being. Much "socalled repentance" is like the little girl's prayer: "Oh God, make me good—but not real good, but goodenough so I won't get a spanking." But, however agonizing the sorrow, it will not constitute true repentance unless it leads to and is accompanied by:

Change of Purpose (Effect)

This involves an inward turning from sin and adisposition to seek pardon and cleansing as is statedby the apostle Paul in Rom. 2:4 and put into practiceby the people on the day of Pentecost (Acts 2:36-38).The idea is an abandonment of sin; an act of the willrather than a state of the sensibility. In the case ofthe prodigal son (Luke 15:18), he said "I will ariseand go to my father, and I will say unto him, Father,I have sinned against heaven, and before thee." Thisis the effect of a recognition of how good God hasbeen to each of us and how it grieves Him when weviolate His Word. Thus an abandonment of the sin was effected.

Conclusion

Godly sorrow is not repentance; and repentance isnot conversion. However, godly sorrow will lead us torepentance, true repentance; and true repentance willlead us to conversion, a reformation of life, even as we are instructed by the apostle Peter in Acts 3:19.As according to our definition, "Repentance denotesour mental determination to forsake sin, and turning from it." If we will not do this, we have not repented. We will never be able to convince God that we have repented unless there is an abhorrence of theacts we have been committing and a ceasing of thosethings that are sinful in His sight.

McGARVEY MADE MISTAKES, TOO

If there is no end to the making of books, as Solomon wisely observed, there is surely no end alsoto the making of mistakes in books. Everyone whohas written anything for publication knows the chagrin of discovering a glaring error in the printedversion of what he has written. The distress of mind is even worse when the error cannot be palmed off onthe editor, the printer, or the man in the moon.

In a recently published verbal vignette on J. M. Barnes, I carelessly changed the good man's first name from Justus to James. This blunder was made

in transposing the story from the raw notes (whichhad it correctly) to the finished product (which obviously did not). A daughter of Justus McDuffie Barnes, who resides in Montgomery, Alabama, wrote a kind letter in which the mistake was called to my attention. I could wish that those who save their copies of Searching the Scriptures would correctthe error before passing the papers on to posterity.

However, I would probably be no more successfulthan J. W. McGarvey was nearly a century ago.Soon after his Lands of the Bible was published in1880, he sent a notice to the "brotherhood" papersasking the purchasers to make certain corrections inthe text. He carefully cited "chapter and verse" where the errors were found. On page 51, third linebelow the cut, diameter should be changed to circumference. In other places, birth place should bechanged to burial place, and 2 feet should read 3 feet.

Those who bought the book either did not read the papers or ignored McGarvey's plea. According to Restoration historian Claude E. Spencer,"Seemingly, no one gave any attention to ProfessorMcGarvey's request for every copy of the first edition we have examined does not have any of thechanges." (The Harbinger and Discipliana, October, 1953, p. 44.)

Mistakes in print are somewhat like mistakes inlife. We may repent and be forgiven, but the consequences often live on.

I am writing this letter to tell of our planned move furthernorth. Within the next three months we plan to move to Grand Forks, North Dakota. The church at Rochester, Minnesota will therefore be needing a preacher at that time. The church here willbe able to furnish some support, though the exact amount is notcertain now. The congregation will furnish someone with a beautiful opportunity. The hardest of the work is behind and it isnow ready to grow and expand quickly, with a good working preacher.

The church in Grand Forks is only 9 months old and they havegrown from 11 to 45. An Air Force base with 11,000 furnishes a wonderful opportunity for good, substantial growth. Also there are 35,000 at Grand Forks. All members are basically Air Baserelated. Two families (the original ones) will be there three and ahalf years and then retire. I have been informed that there are about 40 Christians in North Dakota with only two congregationsand one preacher. Brother Bonner is to be commended for his stand and hard work. He lives 150 miles away from the Air Baseand preaches at Jamestown, North Dakota. He has driven uptwice a week for nine months helping the brethren in GrandForks. If you know of a zealous, energetic, enthusiastic preacherwho is dying to move to Minnesota, please contact Don Hamilton

(507) 289-1552; or Jerry Johnson (507) 534-2685.ANDY DE KLERK. P.O. Box 31, Plaston 1244, South Africa — Ithas become necessary (doctor's orders) for me to move from this area. After years of abusing and misusing my voice, due to subconscious tension, my vocal chords have become completelyhard. Also, they are enlarged and swollen due to something I amallergic to and the dryness of this part of the country. The special-

DON GIVENS. P.O. Box 192, Haney, B.C. Canada — A youngman was baptized in December. This makes 8 baptisms since wemoved here 16 months ago, all of them coming out of denominationalism. Last year we were having attendance of 10-15,but now we average 26 on Sundays. Bill Spaun and I conduct several home classes every week. New prospects attend our worship service almost every week. 34 were present last Sunday.Several we teach prove to be indecisive but we must keep sowingthe seed and not get discouraged. Much work remains to be doneand we hope to stay with it for many years to come. More evangelists could be put to work in western Canada, but where arethey?RAY F. DIVELY, 425 Dippold Ave., Baden, PA 15005 — The year1976 was another busy year for me. Besides the local work, I wasprivileged to preach in five states, Canada and India. The Badenchurch spent $1,623 in gospel preaching in Mexico, Philippines,Nigeria and India. Though we are small in numbers, we believe inhelping the gospel to be preached to others. We propose to spend at least $2,000 in 1977 in preaching in other countries. We continue to press on.

GARY HARGIS. Box 715, Byron, Minnesota 55920 — I havebeen at Rochester, Minnesota three and a half years. When wemoved here, my wife and I and two godly ladies were the onlyfaithful Christians. Now there are 34 Christians meeting here. Wehave a house in which to meet. Two other congregations havestarted either directly or indirectly from our efforts here. The total Christians in the area now is 62 and the attendance of the three groups is 90. The work has far outreached our fondestexpectations.

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ist has told me that I must move to a more humid area . . . . After much prayer and after seeking advice from preachers inthis country and overseas, we decided that it may be advisable togo to the States, find an established congregation in the Floridaor South Texas area. This may help me to continue to preach forseveral more years, as long as the Lord gives me life.

But, before I can go there MUST be someone here to replaceme! I cannot leave the work, even if my continued staying here isdetrimental to my voice. That is why this appeal is so urgent. CanYOU come and help us? PLEASE CONSIDER THIS WORK.YOU will be helping in two ways: (1) The cause of Christ in thisarea will be built up by your efforts and (2) you will be helping meto continue preaching for as long as God so wills it. I have writtento the churches and individuals who are now supporting me requesting that my support be transferred to the one who cancome here.

I am more than confident that the work in this part of thecountry will continue to grow. The congregation at Plaston has 20members. Another eight members and seven children moved to other areas and four fell away. At Nelspruit our Sunday evening attendance is about twenty. We have only been meeting there forabout two months. There are 47 members at Pienaar. This is ' an African congregation with about 60 in attendance. About 40 miles from here another group of 20 members meet and just recentlyfour were baptized in a new work at Komatipoort. People are stillreading our weekly newspaper sermon and we continue to receiveletters weekly as far afield as Swaziland. But for about $900 the building and a typewriter will be completely paid for. We have nointernal strife in the church and the church is well respected inthis whole area. Our stand against the Jehovah's Witnesses and other denominations is known by all. We will leave this work to someone else knowing the great potential here and knowing the possibility for its continued growth and success.

THIS IS AN URGENT APPEAL. Please come over and help us! We cannot leave the work UNTIL someone can come.Won't YOU think about it? I will gladly supply you with all the information you need. The following preachers have been here tohelp in preaching from time to time and you may feel free to writeany of them asking their impressions of the work in this place:Ray Votaw, P.O. Box 801, Springs 1560, South Africa; Eric Reed(same address as Ray Votaw); Ron Chaffin, P.O. Box 2093, Pietersburg 0700, South Africa. Visiting from the states we had:Sam Heaton, 7931 East 33rd St., Indianapolis, Indiana and Martin Broadwell, 2882 Hollywood Dr., Decatur, Georgia. Pleasecontact us by AIR MAIL or should you desire to contact us byphone our telephone number is Plaston 68.

MORE PREACHERS NEEDED

GONZALES. LOUISIANA—The Southside church in Gonzales, Louisiana is looking for a full time preacher to work with us. Ifinterested please call the following: (504) 622-2368 or (504) 6444260. SUMMERVILLE. PA — A self supporting, growing congregation with preacher's house seeks a full time preacher.We have an immediate opening, but would be willing to wait tillthe end of the school term for the right man. Our first preferenceis an experienced man. Contact: Lloyd A. Smith, Box 52, Summerville, PA 15864. Phone (814) 856-2710.ROLAND WORTH. JR. is presently commuting from Richmond, Virginia to help the small congregation in Falmouth/Fredericksburg, Virginia. This small congregation hasgood potential in this rapidly growing area of the Old Dominion state. The church there desires the full time services of brother Worth and he has consented to work with them as soon as full support can be located. You may write him at Apt. 6, 215 South Boulevard, Richmond, VA 23219. His telephone number is (804) 353-3220. If you wish to secure further information from the congregation itself, you may contact any of the followingmembers: Joe Carter (703-752-4508); Jim King (703-659-5861); DougKanatzar (703-373-7217); or Jerry Jamison (703-972-7639).

DEATH

GEORGE PATTERSON, Texas gospel preacher, passed awayOctober 12, 1976 at the age of 77. He had preached in Dallas,helped establish the Saner Avenue church, and preached for theHampton Place congregation. He also worked with the old Lakeand Bedford church in West Dallas. During these years hesupported himself by working for the Post Office (27 years inall). Upon retiring, he moved to Weatherford, Texas where he builta house and established a congregation. While running a dairy forsupport, he set up classes and taught many. The first summer hebaptized over sixty. He worked with the church there for nine years. That church is now known as Northside in Weatherford. Later he preached for churches in Lufkin, Crockett, Bridge City,Sulphur, Louisiana and then back to his farm at Weatherford. Atthe time of death he was preaching for the church in Springtown,Texas, twenty miles from the farm, and preached on the radio theSunday before his death. Funeral services were conducted by PatFarish, Tom Roberts and Harold Fite. He left behind his wife of56 years, three daughters, two sons and a host of grandchildren.To all of these we extend our sympathy. (Information furnished by his son-in-law, Leon Odom, Midland, Texas).