We all understand that the Christ commissioned His disciples to teach all nations. He said: "Go ye into allthe world, and preach the gospel to every creature"(Mark 16:15). This is a very great field of labor, butwhen Paul wrote the Colossians the whole world was having an opportunity to hear the good news (Col. 1:23). This is remarkable. How could they carry it allover the world in one generation? We need to learnfrom those people.

The gospel was preached to all, but it certainly wasnot accepted by all. Many Jews rejected it, the paganreligions were arrayed against the truth, and even theRoman government finally sought to destroy itsinfluence. The gospel covered the earth in thatgeneration, but it was not because there was no opposition. There was opposition that was more bitter than anything we have ever tasted. The opposition was fierce, but the disciples had weaponsthat were mighty to the tearing down of strongholds.

Preaching to some was like casting pearls beforeswine, or like the sower's casting seed by the wayside.There were also honest and good hearts to receive, sothe preaching was not in vain. In fact, the gospel madevery great improvements in the lives of those whoreceived it. Those who were receptive became "holyand unblameable and unreproveable" (Col. 1:22). Theybecame lights in the midst of a crooked and perversegeneration because they were blameless, harmless, and without rebuke (Phil. 2:14, 15). Some thought itstrange that the Christians would not run with them tothe same excess of riot of their former lives and spokeevil of them (1 Pet. 4:1-4). How bright the light of their good lives must have shinned in that pagan world!

The changes that came in the wake of gospel preaching were for the good of all. Honesty,benevolence, purity, and other traits of Christiansstood in special contrast to the immorality, lawlessness, and greed of the Roman world. The Bible was given because of God's love, so its precepts are for our good always. It is sad that somechurch members conform to the world today ratherthan giving the demonstration of that good and acceptable and perfect will of God. Many did not believe, but there were samples of true Christianity in every area.

Persecution kept the number of hypocrites to aminimum in that first century. True Christians bytheir good works cause others to glorify God. There isan air of respect in our land for religion, so many takepart in order to claim respectability. Religion becomesa cloak to cover their selfishness and ungodliness.There are so many counterfeits that some have notnoticed the genuine. Untold harm is done by the largenumber who claim but do not practise.

The early church had some remarkable advantagesas well as disadvantages. The world was not then tornby war. There were no iron or bamboo curtains. Mencould travel freely from one part of the world toanother. This is no little advantage. In the fullness oftime, God sent forth His Son (Gal. 4:4). This peace wasevidently part of this fullness.

The early church had to fight idolatry and manyother forces of error and superstition, but it did notface the shameful confusion of denominationalism. If one Christian goes to a so-called non-Christian countrytoday, there is a sense in which three hundred stand byhis side to speak, each in a different way. Thisconfusion is deadly. It is of the devil, and is one of thegreatest evils of our time. Why do we not carry thetruth to all in our time? What hinders more than the contradictions of denominationalism? The earlychurch had a great advantage in not having so many false brands of religion on the market, as it were.

We still feel like saying, How did the earlyChristians do it? How did they take the truth to thewhole creation in one generation? This remarkabletask was not accomplished by the philosophy of "LetGeorge do it." It was not by the many asking the fewto do it. "And at that time there was a great persecution against the church which was at Jerusalem;and they were all scattered abroad throughout theregions of Judea and Samaria . . . they that were scattered abroad went everywhere preaching the word" (Acts 8:1, 4). The church at Philippi sent aid toPaul at Thessalonica, Corinth, and Rome. They hadfellowship in the furtherance of the gospel from thefirst day. There was a burning zeal in the hearts of themany, the like of which we do not see in our day.

The early church was not characterized by wealth. Itwas unselfishness and zeal that sent men like Paul out to the uttermost part of the earth with the life givingtruth. They went with a sense of debt to the humanrace. (See 1 Cor. 9:16; Rom. 1:14,15.)

The men of that successful day did not have theautomobile, plane, or fast ships to aid in their travels.Neither did they have radio, television, or the press. Noway will ever be found to do the work better than the direct, person to person, "I beseech you" method.They preached publicly and from house to house. Theypreached daily. That explains it.

It is very, very evident that the early church did nothave denominational machinery. There was no money-drinking, publicity-seeking central agency. They all went to work in the great field—the world—and thatwas their method of cooperation. There was concurrentaction with "operation" the chief part of "cooperation." Denominational machinery would havetaken the sense of urgency away from the individualand local church as they laid their load on the agency.They did better because, by divine wisdom, they didnot have the machinery.

Please Renew Promptly

ANOTHER "PEACE OFFENSIVE"? For sometime now, our brother, Yater Tant, editor ofVANGUARD, has hinted of another attempt at whathe and William Wallace called a few years ago a "peaceoffensive." His speech at Crossroads in Gainesville,Florida suggested his intent to pursue this line onceagain. Now, in the December, 1981 issue of VANGUARD he said: "Another thing I hope to do in the time I have left isto try once again to promote unity and harmony among the disciples of Christ.... In 1982 I hope to useVANGUARD in an effort to 'narrow the gap' between conservatively minded 'pro-institutional' brethren and their 'quarantined' brethren." Since the days when division among brethrenbecame a reality until the present hour, no true child of God has rejoiced over the fact of division. The choiceswere not easy. But there were valid issues whichstruck at the heart of Biblical authority and whichmade it impossible for people of contrary persuasion toremain together. Nothing would bring greater joy tomy heart than to see all who wear the name of Christstanding together upon the solid foundation of divinetruth. Through the years, we have never closed thedoor to discussion with sincere brethren. As time has passed, some brethren who followed the more liberaldirection have seen their error and have come out of it. Others have closed their eyes to further study andhave drifted wherever the tide took them. Those who have been keeping up know that theliberal movement is in disarray. Serious issues nowdivide those who once stood united upon a platform ofinsistence on church supported private enterprises andsponsoring church super projects. The multiplicationof recreational activities, including gymnasiums andcarnival atmosphere and antics, have upset some andthey may be more receptive to truth than they were afew years ago.But this writer cannot help being apprehensiveabout another "peace offensive" promoted by brotherTant. During his last years as editor of the GOSPEL GUARDIAN he launched a similar "offensive" from which we have not fully recovered to this day. Hethought then that he could somehow weld together theso-called "antis" and the "conservative-minded liberals" (if that expression makes any sense to you).His timing on that venture was parallel to his greatIMP AC promotion to sell personal work kits tobrethren around the country, complete with

motivational records and paraphernalia to stick onshaving mirrors or hang on the knobs of televisionsets. It was during those days that brother Tant wondered if perhaps this highly advertised soul-saving procedure might not be appealing to some ofthe liberals and might even be the means of bringingabout closer understanding. He advanced that verythought in an "IMPAC luncheon" in Akron, Ohio atwhich I was present. He said he had already talkedwith Alan Bryan about it. His principal partner inthis was John Whitehead who is now head of the "tape ministry" at Crossroads church in Gainesville,Florida. John is also a brother to Dick Whitehead, oneof the elders at Crossroads.

These past entanglements and brother Tant's present affinity for Crossroads and repeated defense ofthem causes me to further question his renewed "peaceoffensive." If he thinks he sees light at the end of thetunnel concerning unity between "antis" and "conservatively minded pro-institutionalists" we cannot help wondering if he truly thinks Crossroadsrepresents brethren of the latter category. And if hedoes, are we to interpret his conduct among them as aportent of things to come in his dealings with otherswhom he regards as in that category? When he spoketo them, after spending several days at Crossroads, hesaid nothing of substance to point out the errors inwhich they are involved. Some years ago Crossroadsbought Fanning Springs which is equipped for all sortsof recreational and social activities and "retreats." The "Crossroads Singers" tour the country performing secular and sacred music. According to items in theirbulletin, they also perform before the congregation atCrossroads. Their Master Plan approach in evangelismand their "prayer partner" practice smack of mind manipulation.

But what did he do when he had the chance? Here was a golden opportunity for him to focus attention onissues that divide. He has said in VANGUARD that he does not endorse everything at Crossroads. Butwhich of the practices to which he objects did heexpose forthrightly in his speech. He was warmlyreceived and by actual count on the tape drew laughtertwenty-seven times. What did he say about their church sponsored recreational activities? What didhe say about their "Crossroads Singers" and their performances? What did he say about their "MasterPlan" and their "prayer partners"? Is this to be takenas an example of the way to "narrow the gap" betweendiffering brethren? Will he go in and out among the liberals, amuse them with his reservoir of wit, brag onwhat they are doing and leave them without ever reallycoming to grips with the basic areas of difference? Ifthis is the way to promote "peace" then I can assurebrother Tant that it is already "offensive" to some ofus. Brother Tant, are YOU drifting?

Which "conservatively minded" liberals does heknow who are willing to give up church supportedprivate institutions and the sponsoring church concept? If they give up everything but those twoitems, then will we not be back where we started inthe late 1940's and early 1950's? Oh yes, there aresome who

can see abuses, but the abuse of a principle does notargue against the principle itself. If our brother couldget Reuel Lemmons, Ira North and Guy N. Woods tostrike hands with him on one hundred abuses, does hereally think they are ready to oppose the aforementioned practices? In fact, one of the issueshe would have to settle with brethren North and Woods is his defense of Crossroads to which they stand opposed, according to published material in the

GOSPEL AD-VOCATE.

Still another thing which makes me uneasy about hisproposed efforts is his affinity to brother William Wallace. Brother Wallace succeeded him as editor of the GOSPEL GUARDIAN. It was during those days that Edward Fudge was connected with the GUARDIAN operation. Because of the influence ofEdward Fudge, many young men lost their bearingsand some made shipwreck of the faith. Brother Wallacedefended Edward Fudge in "pulse feeling" tripsaround the country. He did so here in Louisville about ten years ago. Under brother Wallace, the GUARDIAN sought to further brother Tant's "peace offensive" and ended up promoting the grace-unitymovement. The scars of that misguided adventure areyet apparent and even at the present hour there arelatent evidences of deeper damage than some hadfirst thought. I am not sure that we can afford another such "peace offensive" or "gap narrowing"engineered in the same mind and promoted by thesame generals which led to such a spiritual fiasco asthe last one. In that conflict brother Wallace made some of the most slanderous charges that anyonecould make against some of us who were speaking outagainst this error in an effort to salvage some youngmen we loved and who were being influenced in thewrong direction. Here in Louisville, before a large audience including many preachers, I publicly calledon brother Wallace to apologize for what I regardedthen, and still do regard, as the ugliest article written inthe whole controversy ("The Political Mr. Willis"). Herefused to do so, has not done so yet, and thus thematter remains. Brother Wallace has been in a meeting within the past few months where Charles A.Holt preaches and just recently Charles A. Holt was ina meeting at New Bern, North Carolina where brotherWallace now preaches. Charles Holt left the truth during the time brother Tant edited the GUARDIAN and has much to do to clear himself from the views of Carl Ketcherside with whom he has been associating in some of the "unity" forums around the country. Now, we see material in VANGUARD being furnished by William Wallace. Brother Tant, many of us stillbear the scars from the end result of the last "peace offensive" and "gap narrowing" to which yourcompatriot, William Wallace, contributed with suchdevastating results. We know not how some of the"conservatively minded" institutional brethren mayreact, but the prospects of wide-spread support from some of your "quarantined brethren" are not verypromising. Some of us are not like the drunk man whobacked into the bankers new car. The banker was understandably angry. The drunk put his arm aroundthe banker's shoulder and said "ole buddy, lesh jus' forget

the whole thing." We sigh for peace, but not at anyprice.

As always, we continue to be ready to discuss thescriptures with any honest soul. We have done thisprivately and publicly in the past and shall take advantage of any such future opportunities. But, as inthe past, there is no element of truth which we areprepared to barter. We love brother Tant and feel personally indebted to him for many things. But based onpast performances we want to see the mechanicsspelled out before we can bid him Godspeed and forthrightly tell him now that if they are the same as hisprior effort with its extension under the editorship ofWilliam Wallace, we will not only NOT join forces withhim, but will actively OPPOSE his efforts. As Mosestold Pharaoh "Not an hoof shall be left behind." The last "peace offensive" ultimately descended to the Ketchersidean "plain of Ono" and along with Nehemiah we have no intention to stop what we aredoing to hold "dialogue" with those who have given noindication that they have any different perception ofthe nature, work and organization of the church thanthey had thirty years ago. Upon a "Thus saith the Lord" all of us can find common cause. We dare not even consider it a possibility on any other turf.

EDITOR'S MEETING SCHEDULE FOR 1982

March—Metairie (New Orleans), Louisiana Middlebourne, West Virginia

April—Gulfport, Mississippi Olney,Illinois Sheperdsville,Kentucky

May—Northside, Conway, Arkansas Kettle, Kentucky

June—Southside, Pasadena, Texas (lectures)Highview, Bloomfield, Kentucky Bancroft, Ontario, Canada

July—Pound, VirginiaCentral, Dyersburg, Tennessee

August—Eastside, Russellville, Alabama Clinton Blvd., Jackson, Mississippi

September—Round Hill, KentuckyHarrison, Ohio

October—Nicholasville, KentuckySpencer, Indiana GlenBurnie, Maryland

November—West Lafayette, OhioWarner Robins, Georgia

We would be pleased to greet any of our readers atany of these meetings. Watch local announcements forexact dates.

In one's studies he sometimes comes upon a line ofthought completely removed from a context where hewould expect to find it. In a recent reading of thescholarly James MacKnight's Literal Translation of the Apostolical Epistles With A Commentary, AndNotes, I was intrigued by the author's treatise regarding "Luke" on pages 499, 500 (1835 printing) as he made comments on the various persons mentioned by the apostle Paul in verse 24 of his epistle to Philemon. Since many who read these linesdo not possess MacKnight's works, I submit here for profitable and enjoyable reading his observations. Before this presentation, however, I think it also properto insert his comments on Colossians 4:14 to which he refers in the beginning of the Philemon observations. Itherefore present the Colossian comments and thenthose in Philemon.

Col. 4:14

Luke, the beloved physician.]—Luke was deservedly beloved of the apostle Paul. Hewas not only an intelligent and sincere disciple of Christ, but the apostle's affectionate and faithful friend, as appearsfrom his attending him in several of his journeys through the Lesser Asia and Greece. He likewise accompanied him when he carried the collections to the saints in Judea, where, during the apostle's two years' imprisonment at Jerusalem and Caesarea, he abode, and no doubt was present at his trials before Felix and Festus,and heard the speeches which he hath recorded in his history of the Acts. Andwhen the apostle was sent a prisoner toItaly, Luke accompanied him in the voyage, and remained with him in Rome tillhe was released. Last of all, this excellent person was with the apostle during hissecond imprisonment in the same city; onwhich occasion, when his other assistantsdeserted him through fear, Luke abode with him, and ministered to him, 2 Tim.

4:11 note.

Philemon, v. 24

Luke.]—He is generally believed to havebeen the author of the gospel which bearshis name, and of the history of the Acts ofthe Apostles.—Having in Prelim. Observ.

vii. prefixed to the Harmony of the Gospels,given an account of Luke's gospel, I think itmay be useful to add here, concerning hishistory of the Acts of the Apostles, That setting aside the consideration of its inspiration, as an history of the first planting of the Christian religion in the world, it is a valuable work, both on account of the variety and importance ofthe transactions recorded in it, and on account of the manner in which they arerelated. For the circumstances of each transaction are selected with judgment, andtold in a simplicity and elegance of language truly admirable. And the whole iscomprised in a short but conspicuousnarration, which cannot fail to give pleasureto every reader who is a judge of elegantwriting.—Farther, the Acts being an history of persons who traveled through the mostcivilized and best known provinces of theRoman empire, for the purpose of preaching the gospel, the historian was naturally led to mention a variety of particulars relating to the geography ofthese countries, to their political state atthat time, to the persons who governed them, and to the manners of the inhabitants. The learned, therefore, from the time of the publication of this history,have had an opportunity of examining allthese particulars; and, on the most accurateinvestigation, they have found them confirmed by the contemporary heathenwriters of the best credit, whose writingsstill remain. Nor is this all. in the Acts there are speeches recorded, said to havebeen pronounced by persons of the highestcharacter and rank, which are not like thespeeches in most other ancient histories, theproduction of the historian's own imagination, but the real speeches of thepersons to whom they are attributed—such as the speeches delivered by the apostle Peter on different occasions; by Gamaliel, an eminent Jewish doctor; by the protomartyr Stephen, when arraignedbefore the Sanhedrim ]sic]; by the apostlePaul in the synagogue of Antioch, and to theLystrians, and to the senate of the Areopagus at Athens, and to the Sanhedrim]sic]: also a letter of Claudius Lysias to the governor Felix; and a speech of the oratorTertullus in accusation of Paul, before the same Felix; Paul's answer to that accusation; Festus the governor's speech to king Agrippa, the chief captains, and principal men of Caesarea, assembled tohear Paul; Paul's defence, pronounced inthe hearing of that august assembly. In all which, the characters, and sentiments, andstyle of the different speakers, are so distinctly marked, that no one who reads them, and is capable to judge of such matters, candoubt their being genuine.—These circumstances united, form a convincing proof that the history of the Acts was written, as it professeth to be, by a personwho was present at most of the transactionswhich he hath recorded. And with respectto such of the speeches as he had not anopportunity of hearing, they may have beenmade known to him by those who heard them, or by inspiration. However, not toinsist on this, Luke's history of the Acts ofthe Apostles contains more internal marksof authenticity than any ancient historyextant. So that, considering it merely as a human composition, it is by far the mostvaluable ancient monument of the kind which the world at present is in possession of.

FOURTEEN WORDS THAT CHANGED THE WORLD

Four words changed the world from darkness tolight when God said: "Let there be light" (Gen. 1:3).Five words changed the world from sinlessness to sinwhen man listened to the serpent's words: "Ye shall not surely die" (Gen. 3:4). Fourteen words changed theworld from hopelessness to hope when the angel of theLord announced to the shepherds: "Fear not: for behold, I bring you good tidings of great joy, whichshall be to all people. For unto you is born this day aSaviour, which is Christ the Lord" (Lk. 2:10-11).

"Fear Not"

The first two words are: fear not. Although thesewords are directed toward the shepherds who wereawe-stricken by the appearance of the angel and theglory of the Lord in the dead of night, they are mostpertinent to all men who "through fear of death wereall their lifetime subject to bondage" (Heb. 2:15).

Jesus partook of flesh that all may be delivered fromthe fear of death (Heb. 2:14-15). Sin, guilt and condemnation cause men to be terrified of dying, butthose in Christ have no anxiety about their safetyand eternal security as they can say with Paul: "Forwe know that if our earthly house of this tabernaclewere dissolved, we have a building of God, an housenot made with hands, eternal in the heavens" (2 Cor.5:1). Jesus' life and death made freedom from sin possible and removed its terrifying effects bydestroying the works of the devil (1 Jn. 3:8).

"Good Tidings"

The third and fourth words are: good tidings. This is the good news of the gospel. "Euaggelion," whichmeans "gospel" or "good news," is the heart and coreof the Christian's faith. The word occurs 72 times in the New Testament.

The gospel is the "good tidings" of truth. ". . . whereof ye heard before in the word of the truth of thegospel" (Col. 1:5; cf. Gal. 2:5). William Barclaycommented: "With the coming of Jesus Christ the time of guesses about God ended and the time of certaintybegun. With his coming the time of groping after themeaning and the method of life is closed and the time of certainty is here" (New Testament Words, p. 104).

The gospel is the "good tidings" of hope. ". . . . and

be not moved away from the hope of the gospel, which ye have heard, and which was preached to everycreature ..." (Col. 1:23). The Gentile world had no hopewithout the gospel (Eph. 2:12) and Paul stated thegospel he preached (for which he was imprisoned) wasthe hope of Israel (Acts 26:7; 28:20).

The gospel is the "good tidings" of peace. "And yourfeet shod with the preparation of the gospel of peace"(Eph. 6:15). Man is estranged from God by sin (Isa. 59:2), but the gospel brings him back into a harmonious relationship (Col. 1:20-22).

This gospel of the resurrected Christ is the "good tidings" of salvation. "In whom ye also trusted, afterthat ye heard the word of truth, the gospel of yoursalvation" (Eph. 1:13). It is good news of forgivenessof past sins, cleansing of present sins and powerthrough faith and the blood of Christ to overcomefuture sins into which we fall.

"Great Joy"

The fifth and sixth words are: great joy. This is the antidote to the "great fear." "Joy" (chara) occurs sixty times in the New Testament and "rejoice" (chairein) occurs seventy-two times. Indeed, the Christian religion is one of joy. The kingdom is "righteousnessand peace and joy" (Rom. 14:17).

The life of Christ on earth begins and ends with joy.The angel brought tidings of joy to the shepherds and the wise men rejoiced and were exceedingly glad (Matt.2:10). The women returned from the empty tomb withfear and great joy (Matt. 28:8). After Jesus' ascension, the disciples returned to Jerusalem with great joy (Lk.24:52).

Because of what Jesus did, man no longer has tosuffer loneliness and despair, but he can now sing withjubilation: "Joy to the world, the Lord is come!"

"All People"

The seventh and eighth words are: all people. The coming of Christ was not just for the benefit of a fewpeople. However, the believing Jews at first thoughtthe gospel was for them, only. The Judaizers never didlearn this lesson. But God had said a long time ago toAbraham: " ___ and in thee shall all the families of the earth be blessed" (Gen. 12:3). The gospel is for Jewsand Gentiles, bond and free, male and female, rich and poor, strong and weak and black and white. It has nogeographical boundaries or racial barriers. All are included.

Jesus said: "Go ye into all the world, and preach thegospel to every creature" (Mk. 16:15) and "repentanceand remission of sins should be preached in his nameamong all nations ..." (Lk. 24:47). Paul wrote that thegospel is "the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek" (Rom. 1:16).

"Unto You" The ninth and tenth words are: unto you. Although the gospel is universal in scope, it is personal in application. The writer of Hebrews said of Jesus: ".........

that he by the grace of God should taste death for

every man" (Heb. 2:9).

The Calvinian doctrine of limited atonement is

completely devastated by this text. Calvinists teach

that Jesus died for only the elect, and that his

atonement was limited to them. But Jesus died for

every man, that is, every man has access to the

benefits of his blood.

"This Day"

The eleventh and twelfth words are: this day. Man

had waited so long for the Messiah. The Bible states

that Simeon was "waiting for the consolation of

Israel" (Lk. 2:25). The prophets enquired and searched

diligently, searching what manner of time the Spirit of

Christ which was in them did signify (1 Pet. 1:10-11).

It is no wonder that Andrew rushed to find his

brother, Simon, and tell him: "We have found the

Messiah" (Jn. 1:41). When Philip discovered that

Jesus was the Christ, he findeth Nathanael and said:

"We have found him, of whom Moses in the law, and

the prophets did write, Jesus of Nazareth, the son of

Joseph" (Jn. 1:45). The Samaritan woman returned to

the city telling the people: "Come, see a man, which

told me all things that ever I did: is not this the

Christ" (Jn. 4:29).

The Christ has come! Truly, "now is the acceptedtime; behold, now is the day of salvation" (2 Cor. 6:2;cf. Isa. 49:8).

"A Savior"

The thirteenth and fourteenth words are: a Savior. How they needed one! How we need one! Manis lost without Christ the Savior. We cannot be saved through any other person. "Neither is there salvation in any other," Peter declared (Acts 4:12). John wrote:"And we have seen and do testify that the Father sentthe Son to be the Saviour of the world" (1 Jn. 4:14).The Samaritans realized this fact after hearing Jesus.They exclaimed: "... this is indeed the Christ, theSaviour of the world" (Jn. 4:42).

Our Lord was given the name, "Jesus," which means, "Savior." The angel said: "And she shall bringforth a son, and thou shalt call his name JESUS: for he shall save his people from their sins" (Matt. 1:21). Paulwrote that "Christ Jesus came into the world to save sinners" (1 Tim. 1:15).

Zondervan's Pictorial Encyclopedia states that "Savior" is a word that "presupposes a danger, a disaster, from which the rescuer snatched the one whom he helped. The term in both OT (Isa. 53) and theNT suggests deliverance from the worst affliction and trouble known to mankind—deliverance from sin" (Vol. 5, p. 291).

What a change to the world was wrought by Jesus Christ the Lord, our Savior and Redeemer! Let thesefourteen words change your world—today! Then youcan sing:

"What a wonderful change in my life has

been wrought, Since Jesus came into my

heart."

NEHEMIAH: LET US RISE UP ANDRESTORE THE GENERATION IN WHICHTHE CHURCH DIED

A Good Thing?

"Across the river, at the edge of the forest, near thebig scrub, stands a frame meeting-house. Several yearsago the saints of the Lacota community met there forworship. The songs of Zion which once echoed throughthe forest are heard no more; the prayers of the saintsno longer ascend up to the throne of God. Its walls nolonger ring with the preacher's voice, as he proclaimsthe message of salvation. There is silence,—deathlysilence on the first day of the week. You see, the Woodmen Of The World do not meet on Sundaymornings. The church at Lacota died."

The above described scene is taking place far toorapidly in scores of communities across our land. It istaking place in the large muscle-bound cities and in thesmall rural communities as well. To try to prevent thistype of spiritual death was the work and plea ofNehemiah as he sought spiritual renewal of the Lord's people. This is also the task before us in our generation. We are losing ground as faithful saintsgrow old and pass away. We are losing ground as theworld attracts the "Demases" of our time. We are losing ground as the people we baptize fall by thewayside before they are productive in the Lord's kingdom. We are losing ground when our young peopleare bolting from the Savior in agnostic unbelief because of materialistic homes and dead, unproductivechurches. Also, too many of us are like Samson whohad lost his strength and didn't even know it until hetried to shake himself free of the Philistines' bonds and could not do so. Yet, we still ask the question: "What do we mean by the church dying?"

The Church Dying

In Daniel 2:44, the prophet said that the Lord wouldestablish a kingdom which would never be destroyed.And, so it is,—the Lord's kingdom will never die. TheLord said that the gospel is the seed of the kingdom(Luke 8:11), and so long as we have the word of God thekingdom cannot die. Isa. 2:1-4 speaks of the mountain of the Lord's house and all nations will flow into it. Rev. 5:8-10 speaks of the kingdom being purchased outof every tongue and nation. Yes, as Brother Adamsaptly reminded each of us in the introduction to this year's material, the kingdom cannot die. But on theother hand, it does not mean that there will always be a group of saints meeting in the building in which wenow assemble each Lord's day. It does not mean thatthere will always be a group of saints meeting in thecities that are now so strong in the faith. Major areaslike Louisville, Birmingham and Tampa may notalways be the bastions of the faith as they have been inrecent years. You see, there is no promise from God that the church is an American entity. The Lord's church could cease to completely be in America, and arestoration movement could begin somewhere else inthe world, and maybe it would turn out to be a good thing.

A Good Thing?

Just as shocking as it is to hear that the future ofmany congregations is extinction, and with the realpossibility that it could become so widespread that nocongregation as we know it today would exist in ourland, the most shocking statement is: MAYBE THISWOULD BE A GOOD THING! How could such a tragic demise be a GOOD THING? Consider with methe possibility of a future scenario which will help usfocus on such a shocking statement.

The Lord's commission is to go! So it was to theapostles in Matt. 28:18, and so it is with us today. Yetwe know that we are doing a pitiful job of going withthe gospel. Following World War II the Lord's peoplewere one of the most aggressive religious group in theworld in taking the gospel to foreign places. After thewar many of the men who were sent to various placesaround the globe went back again. Not with the Army, however, but with the Word of God, and churches wereestablished. Yet, these new churches were not grounded, and there were not enough mature andwilling preachers to go nurture the tender babes in thegospel. Consequently, the newly established churcheseither died or went into apostasy. Now there is even anegative attitude toward foreign evangelism. We arefar removed from the source of the Lord's work, and wedo not know if the Lord's money is being spent wisely,and there is little contact with the foreign preachers.The result is we have backed away from foreignevangelism to a great degree. As a matter of fact,several years ago Brother James Needham made the general observation that to his knowledge, there wereless than 10 men from the United States preaching onforeign soil. Of course, that observation is severalyears old and may have a margin of error involved, butwhat if the error was 100%? That would mean that we are talking about less than 100 American preacherson foreign soil. We are not doing the job of taking thegreat commission to the lost world! We do not wantour daughters to marry preachers or our sons to become preachers because preachers always have somany problems with the brethren. If they insist overour loud protests, then we will let them preach, but wedon't want them to move too far away because wecould not see our grandchildren every day or so. Wemust commit our resources, both money and children,to the proclamation of the gospel to people who havenever had the opportunity to hear it before.

Now that we see some of our failures and even though we might not agree on the degree of failure, weall know in our hearts that improvement is needed, solet us consider how it would be a good thing for thechurch to go out of business. Several years ago while Iwas sitting in the Blue Boar Cafeteria in Louisville,Kentucky, a little fellow about five years of age wasbeginning to make himself obnoxiously apparent. Hewas singing at the top of his voice and splashing themashed potatoes and brown gravy all over his father. The father never noted his activity at all. Finally the little fellow took a handful of mashed potatoes and gravy and smeared it all over his father's tie. Then, hehopped down and walked up and down the aisles of therestaurant, playing in everyone's food just as he had done with his father's. Finally, his mother stood up, saying to all who would listen, "I just can't do a thingwith him." An Army Officer from Ft. Knox turned tome and commented that if the child's parents were outof the way, he believed he could do a great deal withthe little fellow. Of course, all will recognize what hemeant. So long as the ones responsible for the task ofraising this child were in control, there was nothing heor anyone else could do.

And, so it is with the Kingdom. We are the onessitting in the driver's seat in America today. But itmight just be a better thing to set aside our brand ofhalf-hearted, materialistic, "playing-church" religionand let the real disease break out somewhere else among a people who would do the job. The Lord's Kingdom will never cease to exist as long as there isthe word of God and the heart of man. It just might bea good thing to let the kingdom explode in some other land, among some other people, who would take thecommands of the Lord to "GO TEACH" seriously,and be dedicated enough to that cause to lay down their lives if need be. As long as we have the imitation,the true gem can never radiate its glory.

Consider with me for a few moments: what if the statistical projections were correct concerning ourgrowth rate in the church today and that by the year2010 the congregations in America were to becomenon-existent? Suppose that it took 50 years for anotherrestoration movement to begin among some more dedicated and committed people? The Lord told the disciples in Matt. 24:14, 15 that the gospel would bepreached to the whole world, and then the end (destruction of Jerusalem) would come. That wouldmean that in some 37 years the truly dedicated andconverted people of the New Testament church wouldhave preached the gospel in all the world. So, in lessthan 100 years after the extinction of the church inAmerica, the Lord could see His gospel preached in all the world. Something like that could never happen atthe rate we are going now!

Does It Have To Be This Way? Of course not! God's truth will be taught. Sinnerswill be saved and His church will grow and not die. Theonly question is WHO! WHO will be the ones that will dedicate themselves enough to carry that word. "Oh,I'm too busy to visit that family who dropped in forone of the services of the gospel meeting last week."

Well, it won't be you that He is going to use, will it? Or, "I'm just too involved in Scouts, Little League,P.T.A., or the Band, to teach a Bible class." Well, itwon't be you that He will use either. I have preachedthis lesson in several different meetings and variousones came with firm resolve and pronounced that thechurch "won't die here as long as I have anything to do with it". That kind of resolve is wonderful, but yet Isomehow keep wondering HOW MANY PEOPLEDID THEY TEACH THE GOSPEL TO IN THIS LAST YEAR? Not, how many did we baptize! Butsimply, how many studies did we have with non-Christians this past year? It is one thing to utter wordsof firm resolve, but it is yet another thing to open yourBible with your neighbors, friends, employees andfamily or really do something about it.

Look around you. What about the congregationwhere you attend? Is it about the same size it was fouror five years ago? How many have you baptized thispast year? The average for those that are baptized andfall away is far too great, and uncovers yet anothervast problem. How many of that congregation areelderly and by reason of three score and ten will not bewith us throughout this coming year? We must undergo spiritual renewal in the coming days.

In future articles we will continue to talk about spiritual renewal from the book of Nehemiah.

Give Me That

Prime-Time Religion

By Jerry Sholes

An inside look at the Oral Roberts operationsfrom one who served for three years as a televisionwriter for the Roberts TV program. The author was interviewed on the TV program, Sixty Minutes. You will be enlightened and shocked atthe magnitude of this big business parading asreligion.

$8.95

Order from: Religious Supply Center

Ready April 1,1982 Bound Volume 21-22,1980-81 Searching The Scriptures

588 Pages PRICE $12.00 Order From: STS, P.O. Box 69, Brooks, KY 40109

IN REPLY TO ED FUDGE

In the September 1981 issue of the paper, Ensign,

Ed Fudge tries to reply to something I have said in my

booklet, SET FOR THE DEFENSE.

Ed tries to make it appear that I deny the word of

God. He lifts a quote from me in which I quote from

him and says I call such "false teaching" and the quote

contains a passage of Scripture. Thus, he concludes

incorrectly that I am calling the passage he quoted

"false teaching."

In a 1970 article in the Gospel Guardian, vol. 21,page 689 Ed wrote "God was in Christ, reconciling theworld to Himself, not counting their trespasses against them (2 Cor. 5:19). Because of His obedience,those who are in Him can be saved although they neverachieve perfect obedience themselves. They are not saved because they obey perfectly but because theybelieve on Jesus (read Rom. 5:15-21)" He is teachingthe doctrine of imputed righteousness of Christ and isbasing such false doctrine on 2 Cor. 5:19, but this passage does not so teach. I do not object to the passage; I object to his false conclusions from the passage.

In the church bulletin where I preach, I quoted him in Walking In Truth, July, 1974. However, Ed did notrespond to that article. In Searching The Scriptures of December, 1974, this article was printed for the secondtime, but Ed said nothing.

SET FOR THE DEFENSE was published by theCogdill Foundation in the summer of 1980, yet it is notuntil September, 1981 that Ed says anything about it.He waited seven years. Why? Then he quoted only oneof six quotations I gave from his pen. Why did he notquote the other six to let people see his error? Hequoted only the part that had a verse of Scripture so hecould make it appear that I was saying that the Scripture was "false teaching." Such tactics are beneath the dignity of a man calling himself a gospelpreacher.

Edward Fudge has been under fire for several yearsbecause of the false teaching he has done. This is as itshould have been. Any false teacher should be exposedby faithful brethren. Ed should be no exception. He has complained about being exposed but he has neverhad the courage to enter a public debate and defend what he is teaching. I am ready to sign representativepropositions with him on the questions that divide brethren, but I don't believe he has the courage or theconviction to do so.

From time to time this doctrine gains notice in the churches of Christ, largely as a reaction againstcareless brethren who abuse the privilege of partaking ofthe Lord's Supper at the evening service by willfully absenting themselves from the morning service to visit,hunt, fish, or just to be lazy. This writer offers no encouragement to those who abuse the privilege; butmust speak out on behalf of the privilege for those who properly use it.

The Doctrine Stated

Those who argue against what they call the "secondsupper" base their arguments upon the following premises:

1. Only one assembly "to eat" the Lord's Supper recorded.
2. The church (via elders or business meeting) has theright to set only one hour for the Lord's Supper on Sunday.
3. If a member is absent through neglect he sins. If heis "providentially hindered" the Lord excuses him for theentire day.
4. Proof texts usually appealed to are: Acts 20:7; 1 Corinthians 11:17-34.

The Doctrine Answered

1. There is only one assembly recorded—period! Hence, to be consistent, any other assembly of the church on the Lord's Day would have to be opposed. This proves too much, and what proves too much proves nothing. Actually, there is no such thing as the"second supper" for no member partakes of it a second time.It is the "first supper" for those who partake of it at theevening service.
2. There is no scripture that gives the church, via itselders or its business meeting, authority over the Lord's Table. The Lord put the Supper in the kingdom (Matthew 26:29); hence, the Christian is answerable directly, and only, to the Lord regarding it. The local church is not the kingdom into which souls are translatedwhen born again (Colossians 1:13). The local church ismade up of a few of those souls who hold membershipin it by mutual consent, and each one is accountable tothe Lord for his worship at that Table.

It is the Lord's Table; not the church's.

Brethren who espouse this doctrine seem to be obsessed with the idea that the "church" has authority over the Lord's Table and may legislate "the" hour of the Lord's Day for its observance by"all" the members of the local church, and may denythe Lord's Supper to any members who were unable toattend at that set hour. Although they would deny that the Lord's Supper is a "church ordinance," in practice they make it a church ordinance when they give the church authority to legislate these things. In a double-spaced, typewritten article of lessthan four pages, one brother used the word "church"thirty-two times, ten times on the first page! Luke toldus all we know about the time for observing the Lord's Supper in Acts 20:7, and the word "church" is not even in the passage! It is obvious that somebody hasjumped the track in assuming church authority overthe Lord's Table. The church has no right to examine members regarding it, but Paul said to let a man examine himself (1 Corinthians 11:28).

1. There is no such thing as "providential" hindrance to doing God's will. Providence involves God—"3. In theology, the care and superintendencewhich God exercises over his creatures" (Webster).God does not hinder man in doing His will.
2. That God excuses the unintentional absentee for the entire day, when there are twenty-three other hoursin that day, is a false assumption of the worst kind. Itmakes it possible for the Christian who could not bepresent for the morning hour to make no effort to partake of the Supper at the evening service. This is the worst feature of the doctrine. It allows him to willfully ignore the opportunity at the evening service. Where does the Bible say he is "excused?" TheJews who were unclean or in a journey were excused from the Passover on the 14th of Nisan, but not for the whole year. They could eat it on the14th of Iyar, one month later (Numbers 9:6-13).

Consequences of the Doctrine

A position taken on a scripture obligates one to accept the consequences of his position; hence, we charge the "second supper" position with the following:

1. It perverts Acts 20:7 by applying to it an idea not found in the passage; i.e., an exclusive AM or PM hourfor the Lord's Supper. "Upon the first day of the week,when the disciples came together to break bread. . .""When" is an adverb of time incidental to the narrative and in no way limits the number of meetingsduring that day, nor the purposes of such meetings. Ifthose disciples met that evening "to break bread,"why could not other disciples who could not meet withthem have met at some other hour for the same purpose? This is all that brethren who have not had opportunity to break bread before the night serviceare doing today when they break bread at the eveningservice. Only those who have the notion that they are"excused" for the entire day would ignore this—theirfirst—opportunity. Furthermore, "to break bread" was simply a manner of speaking of the worship service, and in no way limited what was done in the service. Break bread was not all they did.

1. It sets aside First Corinthians 11:28 ("let a manexamine himself") and allows the church (via its eldersor business meeting) to bar brethren from the Lord's Table because they were not present at the morninghour. This is exactly what the Close Communion Baptists do!
2. It makes the Lord's Supper a church ordinance bygiving the church power to limit it to one service, ban it at the evening service and bar those who were absentat the morning hour from the Lord's Table. Note:
3. It places the church between the worshipper and the Lord's Table, as per denominational practice:
4. It causes the Christian to think he can ignore the Lord's Supper at night because he could not be therethat morning.
5. It makes him inconsistent not to oppose all except one meeting on the Lord's Day, since only one meeting is recorded at Troas.
6. It makes the Lord's Supper a matter of controversy, instead of a symbol of love as the Lord in tended.
7. It causes those who hold to the "second supper"notion to accuse and condemn their brethren who sometimes have to work at the morning hour of un faithfulness, not putting the kingdom first and loving money more than the Lord. Such unwarranted judgments give them a feeling of superiority but do not impress the Lord with their charity.
8. It seeks to bind where the Lord has not bound. The only thing Acts 20:7 binds concerning the Lord's Supper is the day of the week. (See Next Page)

The Passover a Type

That the Passover of the Jews was a type of theLord's Supper is a fact ignored by those who condemn the "second supper." They seek to divert the force ofthis fact by claiming that the Passover was a type ofChrist. This is not true. The Passover lamb was a type of Christ, but the lamb and the supper were two different things. A type in Scripture is a person, thing or institution in the Old Testament which foreshadowed some person, thing or institution inthe New Testament. Note the following comparativestudy of the Passover and the Lord's Supper:

For thirty years or so the "party spirit" has meant,to me, the denominational attitude of dividing intosectarian groups and defending such action. Recently,the label of "party spirit", is pinned on just about anyone who opposes softness, compromise and liberalism. A publication called "Ensign" consistentlyengages in a campaign to label others as "legalists"and "patternists." They think it is evidence of the"party spirit" when one calls for scriptural proof and a "thus saith the Lord" in all religious matters. They appear to condone the denominationalist and condemn those who are opposed to denominationalism. Bob L. Ross, a Baptist preacher, iscalled a "brother" and gospel preachers are called something else.

Reading "Ensign" is an experience that is unique. Here in this small paper I find innuendo that complains against those things I try to stand forand criticism of my efforts to stand against other matters. I find my brethren ridiculed. I find the attitude of, "I feel sorry for those anti brethren, thoselegalists and patternists, for they don't really understand the Scriptures at all." And quite paradoxically, I find that "Ensign" and her devotees are really, in my mind, true denominationalists andwedded to the true party spirit. Perhaps my view of the "party spirit" is different than that of the editor of"Ensign" and if so, it would be quite advantageous tosee which view is the right view. Therefore, I suggesta few characteristics of the true "party spirit".

1. The Party Spirit is one of Denominationalism.Denominationalism is a synonym for division and sectarianism. The denominational world is hopelesslydivided and content to remain divided. It is the spiritof "you believe and do what in your heart you feel like,so will we and we will be brothers in Christ, no matterhow much difference there is between us." Such a spirit is condemned. Paul pled, in Christ's blessed name that such division not exist (I Cor. 1:10). In thispassage he demanded that all believers "be of the samemind and of the same judgment." Judgments are conclusions to which the mind comes. But the attitude reflected in "Ensign" releases all from such a divine duty. "Ensign" is wedded to the true party spirit.
2. The Party Spirit is a Party of Prejudice. For partyism to exist those who espouse it must be prejudiced. To be prejudiced is to pre-judge amatter before hearing all the evidence. Solomon condemned it. "He that giveth answer before he heareth, it is folly

and shame unto him" (Prov. 18:13). Prejudice, in the"Ensign" case, causes them to decide what theybelieve determined by what their opponents believe. Aclear example of it comes from the editor. He said, inan explanation of why he had once criticized the"Crossroads philosophy" and later commended it,

"Since I had some critical things to sayabout Crossroads, this comes dangerouslyclose to placing me in the same camp withIra Rice, God forbid. So when I find myselfon the same side with Ira, then I know I'm wrong! A re-evaluation of my thinking is inorder." (Ensign. Dec. '81, p. 9).

Anyone can clearly see the ground on which the editorre-evaluates his thinking. It is not that someonepointed him to the Bible, it is because he got close tobeing in the same "camp" with Ira Rice. I have not seen a more blatant example of the party spiritprejudice than this. "Ensign" is wedded to the trueparty spirit.

3. Partyism has an ungodly attitude toward Truth. The theology of new evangelicalism has hadmore influence on "Ensign" than the New Testament. When one allows denominational theology to causehim to contradict plain passages of Scripture, he displays an ungodly attitude toward Truth. "Ensign" tells us,

"The great news of the gospel is that through Jesus Christ, God has elected tosave us in spite of our sins (My emphasis,DRS)..."(Ibid., p. 10)

The editor goes on to misapply Romans 5:6 whichsays, "...for while we were yet helpless, at the righttime Christ died for the ungodly." Christ died for theungodly, even while we were enemies of His, but Hedid not save us in spite of our sins. The expression, "inspite of", is a synonymous expression of "notwithstanding." Reader's Digest Great Encyclopedic Dictionary says, "in spite of indicatesactive, often violent opposition, and is the strongestsynonym to 'notwithstanding'." The editor leads us to think that while men are in violent opposition to theLord, His death saved them, "in spite of their violent opposition." The Lord calls men to turn fromtheir sins before salvation is theirs (Acts 3:19). He promises that if men remain in their sins, they are destined to eternal punishment (Read Rom. 2:3-6). God's supreme act of goodness was exhibited and accomplished in the death of His son for our sins, andthat, according to Paul, "leads us to repentance,"and repentance means leaving our sins—not being saved "in spite of our sins." Nothing but puredenominationalism and the party spirit could cause an editor to make such a statement as he has. "Ensign" is wedded to the true party spirit.

4. The Party Spirit has an ungodly attitude toward Opposition. "Ensign" sends out her party line with regularity and when it is opposed, she does not join issue with scriptures, she rather hides behind a typewriter and calls names,misrepresents and shouts innuendoes. She is opposedto opposers. With editorial sanction, J. Ervin Waterswas allowed to say,

"Brotherhood must not be determined by a

willingness to oppose certain things. Rather

it must be determined by a common and

antecedent relationship to the same

Father and therefore a consequent

common relationship to each other. We

must not remain committed to a

program of brotherhood by counteraction

and overreaction." (Ibid., p. 11)Brotherhood is a term used sparingly in the Bible. Theparty spirit emphasizes the common and antecedentrelationship humans have with the same Father andeach other. Opposition to "certain things" has nothingto do with brotherhood. Waters and the Ensignitesignore such fundamental principles as, "and have nofellowship with the unfruitful works of darkness, butrather reprove them" (Eph. 5:11). The party spirit of"Ensign" weds her to partnership with everyone andanyone, regardless of doctrinal differences. She will glibly ignore God's demands on the alien sinner andoffer that sinner salvation on terms never intended or expressed by the Almighty. To prove this, I offer a test. Here is a statement that I firmly believe the Bible teaches and feel strongly that it can be defendedscripturally. I ask the Ensignites if they believe it ornot. Water baptism, to a truly penitent believer, isessential to salvation, and without it, the aliensinner will be eternally lost. I further believe the Bible clearly teaches that no brotherhood can existscripturally between the baptized believers and theunbaptized believers. What does "Ensign" think about it?

Much more could be said, such as the party spirit's attitude toward proving what they teach and practice.They think such is "patternism" and "legalism" andcall that bad. They feign a sense of the free andliberated life and exult, "Oh, to be free in Christ, byHim who died for us, and delivered from the bondageof sin and death... that is the only way to fly." This isa false sense of security. There is no freedom for peoplewho take such liberties with God's Word as they do;there is no freedom for people who manifest so many traits of the true party spirit!

I deny that the party spirit is manifested by men andwomen who stand soundly for the truth and will preachand practice it at the cost of being cut off from others.I deny that the church of Christ, with which I amidentified is a sectarian group that is more interestedin kicking people out than in saving them. If theEnsignites would only think straight and let themselves truly be directed by the Holy Spirit's eternal Truth, revealed in the Word of God, theywould enjoy the blessings of Christ, but alas, they sayand do not.

Those of us who are labeled falsely as "legalists" and "patternists" honor the Almighty God. We have thedeepest faith in Christ and implicitly trust Him for oursalvation. This trust is so deep it has committed us to alife of total obedience to His word. As long as weremain in the flesh, we entertain the strongest possiblehope of a future life of happiness. The difference thatstands between us and those of "Ensign" and her ilk, is simple. We can prove what we claim and they cannot. We are right and they are in error. They cannotshow that they are not wedded to the true party spirit.I urge all who may have been swayed by the "greatswelling words" that tend to "entice the unstedfast souls" to think straight. There is no more solid foundation for life here and hope for the future thanliving by every word that comes from God. May theLord help us all to be free from this denominationalparty spirit of softness, compromise and liberalism.

THOU MAYEST BE NO LONGER A STEWARD

A steward was one whom the master of the house made ruler over his household. He was given charge ofthose things which were actually not his own. Josephis not called a steward, but he was seemingly faithfulin such a capacity (Gen. 39:4,5). The steward of Luke16:1-8 was unfaithful to his charge. His master suspected this and called upon him to give an accountof his stewardship, "For thou mayest be no longersteward", he was told (v.2).

Stewardship is a matter that vitally concerns youand me. God has placed certain things under ourauthority and He will one day call upon us to giveaccount of our stewardship. Let us learn that a timewill come when we may be no longer stewards.

In regard to our children, we who are parentsshould understand that for awhile we are stewards. There will soon come a time when we will no longerbe stewards. "Lo, children are an heritage of the Lord" (Psalm 127:3). The psalmist proceeds to point out that our children are to be pointed in the rightdirection: "As arrows in the hand of a mighty man; soare children of the youth" (v. 4). Children are like guestsin our homes. They only stay for awhile. And there arethings we should willingly forgo that we might be goodhosts. We only have a few years to pull this off. Then, we may no longer be stewards.

In regard to our talents, we are stewards. We have nothing that we have not received from God. Butone day we shall be called to give an account of howwe have used our God-given abilities. He will not require of us more than we are able to give. All Godexpects is our faithfulness in performing accordingto our abilities (1 Cor. 4:2). Are we using our talentsfaithfully? The time will come when we may no longerbe stewards.

In regard to our bodies, we are stewards. We are not

our own. We've been bought with a price (1 Cor.

6:19,20). Our stewardship is to glorify God in our

bodies and spirits which belong to Him.

"But I can do what I want! It's my life!" you say? Listen to Solomon: " ... walk in the ways of thineheart, and in the sight of thine eyes: but knowthou, that for all these things God will bring theeinto judgment" (Eccl. 11:9). Yes, you live as youwant to and do as you please. But be ready to face theconsequences. God is going to call you to giveaccount. Your body belongs to God. You have no rightto join it to a harlot (1 Cor. 6). Your lips belong to God (Psalm 12:4). They are designed to praise God; not tocurse your fellowman. Your hands, feet, eyes, andmind belong to God. But they are under your control.God will one day call you to give an account. The dayis coming when "you may be no longer steward."

In regard to time, we are stewards. C. S. Lewis argued that the fact that we are constantly surprisedby time is evidence that there is something timelessabout us. "I can't believe how that child has grown!"exclaim uncles and aunts. "Has it really been ten years!" we cry in disbelief.

It seems that there should be plenty of time foreverything as we look forward. But we find there never is, as we glance backward. Because of this, we are toldto redeem the time (Eph. 5:16). Whether you are rich orpoor, prince or pauper, you have twenty-four hours inevery day. Every second is a gift from God. We cannotmake a single moment. Each one is a precious gift, Weare stewards. But one day we will no longer be stewards.

In regard to our money, we are stewards. Let us not say, "My power and the might of mine hand hathgotten me this wealth." Rather let us remember "the Lord (our) God: for it is he that giveth (us) power toget wealth. . ." (Dt. 8:17, 18). We are stewards of ourpossessions, and God will hold us accountable. The only advantage of having money is the use we maymake of it. The only wealth which we shall really keepis that which is invested in the Lord's work. Only Godcan give the true riches (Luke 16:10). The time will soon come when we will be no longer stewards.

In regard to our influence, we are stewards. No one is without influence (Rom. 14:7). Influence is probably the most valuable possession we have, next to our very souls. Not even death will bury one's influence. The good or evil we do will long survive us.Let us be faithful to this stewardship. We may soon beno longer stewards.

In regard to our souls, we are stewards. "In yourpatience possess ye your souls" (Luke 21:19). God hasput salvation within the reach of each and every one ofus. But it is up to us to reach out and take hold.

Are you a faithful steward? One day soon "you maybe no longer a steward."

A WORTHLESS SCRAP OF PAPER

It is not possible for us to know the extent to whichseemingly insignificant events in early life can implantideas that affect attitudes in later years. The reader nodoubt can recall personal instances that testify tolasting impressions made by "little things" that happened in childhood. The memorable evangelist,

T.B. Larimore, wrote of such an incident that he believed had much to do with shaping the course of hislife. In a letter to a friend, he said:

"More than forty years ago, in her humble, little, log-cabin home among the hills and mountains of gloriousold East Tennessee, a godly, devout, grandmother, onefrosty autumn morning, was sweeping the ashes andcoals from the solid stone hearth, after having cookedbreakfast there; and her little barefooted grandson wasstepping first to one side and then to the other, to keepout of the way of his grandmother's broom, while still keeping his feet on the warm stone. Suddenly shestooped and picked up a little bit of paper, whichlooked like it might have been torn from an old newspaper: more probably, however, from an old almanac. She brushed the ashes and dust from it carefully, laid it upon the mantle, and put upon it apretty little pebble that had been taken from thebeautiful brook near by. The little boy said, 'Grandmother, why did you pick up that piece of paper? Whatis it? She said, 'I saw the name of the Lord on it, myson; and I couldn't burn it. I couldn't sweep his holy name into the fire.'''

Larimore had traveled the length and breadth of thenation telling thousands of the sweet story of Jesusand his love, as it is revealed in God's eternal word oftruth. But in all those years, and to the end of his life,he "never ceased to revere the memory of that blessedgrandmother." He paid her beautiful and loving tribute, saying that she "may, upon that veryoccasion, have fixed and settled his destiny for timeand eternity, and through him, wielded all the influence for good that he has ever wielded, or maywield, till times knell shall be sounded and all theredeemed shall be gathered home." The memory ofthat frosty autumn morning was etched forever in hismind. The look and the language, and "even the quiver of the tender, tearful voice" of the grandmother as shesaid, "I couldn't sweep his holy name into the fire,"was never forgot

Parents and grandparents, of course, cannot removethe personal accountability of their offspring beforeGod. But they can have more to do in shaping theirdestiny, "for time and eternity," than any other mortals on earth. Even the "little things" count. (Larimore's words are published in, Letters and Sermons of T.B. Larimore, Vol. 2, pp. 359-360).

Send all News Items to: Wilson A dams, 317 Trinkle Ave., N.E., Roanoke, VA 24012

RADER—MASSEY DEBATE

May 10, 11, 13, 14

PROPOSITIONS:

1. "The scriptures teach that water baptism is for (in order to obtain) the remission of past sins."

Affirm: Donnie V. Rader

Deny: Kenneth W. Massey

2. "The scriptures teach that one is saved before andwithout water baptism."

Affirm: Kenneth W. Massey

Deny: Donnie V. Rader

TIME: 7:00 p.m.

PLACE: Building of the Manslick Rd. church of Christ at4724 E. Manslick Rd., Louisville, KY 40219.

PLACE TO STAY: If any people from out of town desireto come and want a place to stay,contact Donnie V. Rader at (502) 968-6495 or 964-3624.

FIELD REPORTS PAUL BROCK, Box 3555, Deland, FL 32720. After six and one halfyears with the church at Trilacoochee, I have moved to Deland towork with the North Blvd. church. Trilacoochee was a most pleasant and profitable work. The church experienced a gradual butsubstantial growth and they are blessed with great potential. DonHastings will begin there January 1. Ron McRay was here atDeland for about six months as the last local preacher. Before that,the men of the congregation did the speaking. The work presentsmany challenges. There has been some turmoil in the congregationin the past. However, the people here have expressed theirwillingness to work and to work together. Our building is located very near Stetson University on the main street through town.Travelers on U.S. 17 and U.S. 92 will pass right by the building. Weare also within one block of the northern and eastern by-pass ofthese two highways.

O. FRED LIGGIN, JR., 2019 Forest Avenue, Panama City, FL32405. On November 15-20, 1981, I conducted a gospel meeting inCrystal River, FL. This is one of the fastest growing areas in thestate and the potential for future growth of the church is excellent.The brethren there have asked me to come and work with them. At this time they are only able to provide about $100 per week plushouse and utilities. In order to do the work needed I am seeking anadditional $300 per week. If any of you brethren are in a position tohelp with the work it would be greatly appreciated. If sufficientsupport is obtained we want to leave Panama City the first of Marchor April, 1982.

This will bring to a close over five years work with the Beachchurch of Christ. When we came this church was not self-supporting, but within a few months they were able to take over our full support. Two fine elders and deacons have been appointedduring this time and a new congregation was started from theBeach congregation in Panama City proper. The Lord has richly blessed this work with 44 baptisms, 104 restorations and 40 to place membership. Should you desire to check with the elders you may call Bud Hastings (904) 769-0409; or Gene Little 785-2294. Shouldany of you desire me to preach for you and discuss the work, please let me know.

FRED GOSNELL, PSC 2281, APO NY 09130. This completes twoyears that the Lord's church has existed at Sembach, which is in theKaiserslautern area of West Germany. Five souls have been baptized in this period. Two have fallen away, with three returning to the states faithful. Five Bible studies were engaged in this year,with one currently in progress. We currently consist of 17 members,with a total of 20 in attendance. All are American military serving inthe Air Force with their dependents except for one civilian employee. Preaching, teaching and singing assignments arerotated among seven men. We teach and admonish one another alot! We are currently supporting two preachers on a continuingbasis. This past year we had fellowship with two others on a onetime basis as the need arose. We plan on expanding our support asour ability to do so allows. We solicit your help in locating brethren in the Kaiserlautern area of West Germany. Addresses and civilian telephone numbers for the contact can be found in anycurrent issue of this paper in the church ads.

WILLIAM C. SEXTON, 1937 Judson, Manhattan, KS 66502.1981 is history and we face 1982 as a challenge to do more in theservice of the Lord. In 1981 we had two meetings with Marshall Davis in April, and H. L. Bruce in November. Both were good meetings. A debate was held here on the subject of instrumentalmusic in worship. Brother Burt Lockwood defended the truth well.Installation of a DIAL A NEW TESTAMENT MESSAGE was made by the congregation in 1981. By calling one can hear a 60 second message from the scriptures. It works 24 hours and we change the message every day. Cable TV has run the ad for us free.We get several calls especially after it's advertised on television. We have also used a local paper, given out free in this area, tomake known the service. We have received many calls, several comments of various kinds, requests, etc. Although we have notbaptized anyone directly from this contact, we do know that a number of people are hearing the message. Plans for 1982 call fora meeting with Darrel Shaw in April. We plan to pursue everyavenue we can discover to reach people in the area. We shall losesome more people this year but we are hoping for others to come andtake their place. Any military personnel coming to Ft. Riley, orstudents coming to Kansas State, please plan to worship and workwith us. We are the only sound congregation in this area. If youhave friends in this area, let us know. Phone (913) 539-0458. We invite you to come, inform us of others, and pray for the work here.

NEW LOCATION ALAN YEATER, 1245 Shady Creek Dr., Greenwood, IN 46142.The congregation known as the White River church of Christ, whichpreviously met at 357 S. St. Rd. 135 in Greenwood, now assembliesat a new location. We began meeting at this place on December 20,1981. The building is approximately two miles south of the previouslocation. We encourage anyone traveling through central Indiana tomake plans to stop and worship with us. The building is located atSt. Rd. 135 and Stones Crossing Rd. We meet together at the following times:Sunday Bible Study 9:30 a.m. Worship 10:30 a.m. Evening 6:00 p.m. Wednesday Bible Study 7:30 p.m.For directions call Richard Hunter at (317) 535-7616 or Alan Yeaterat 881-9515.

PREACHER AVAILABLE KEITH STORMENT, P.O. Box 591, Ravenswood, WV 26164. Due to financial problems of the church here I am going to have to relocate by July, 1982. I am 28 years old, married, with 13years preaching experience. I have completed one year here with theSand St, church in Ravenswood. I am wanting to relocate with a spiritually and financially stable church, preferably with elders.Size and location are not factors. I am just interested in a soundgroup of brethren willing to work with me in building up the Lord's cause. Anyone interested please call me collect. I will be happy toanswer any questions and supply references. Call (304) 273-2467.

PREACHER NEEDED UMATILLA, FL—The church of Christ which meets at Umatilla,FL is in need of a full time preacher. Some outside support wouldhave to be obtained. If interested contact Bobby O'Neal at (904)669-4100 or A.T. Latner at 669-2247.

NEW CONGREGATION LONGVIEW, TX—A new congregation has been started in Longview, TX. The church which has about 70 in attendance, meetsat 3104 E. Gilmer Road in Longview. For information call, J. N.(Newt) Beard at (214) 759-1518 or Harold Taylor at 759-1780.Mailing address is: P.O. Box 1894, Longview, TX 75606. If in thearea worship with us.

BAKERSFIELD, CALIFORNIA—After years of planning,praying and waiting (for the right time and circumstances toprevail), a new congregation began meeting in west Bakersfield—the Rosedale area. Previously we met with the Pioneer Drivechurch on 5300 Pioneer Drive in east Bakersfield. But due mainly tothe growth of the Pioneer Drive work (including the former RexlandAcres congregation disbanding and identifying at Pioneer Drive),plus the fact that a majority of the members lived in west Bakersfield, some driving 25 or 30 miles, we thought it the right time tobegin.

On Sunday, January 3, the Rosedale church of Christ began. Wehad 118 in our first worship service with 94 for Bible classes Thatevening 106 came. Our first contribution was $1418. 92 attendedour first Wed. evening service.

Elders and deacons have been appointed. Those chosen had served in that capacity while at Pioneer Drive and so were wellknown to the church and no objections were raised. The PioneerDrive church continues to function with elders. Dan Melear is the preacher with Lalo Enriquez and Dick Millwee serving as elders. We have purchased property at 20955 Allen Road in Bakersfield andare working on plans now for building as soon as financing can bearranged. Until then, we are meeting in the Rosedale School Auditorium at 33567 Rosedale Hwy. See our ad elsewhere in thispaper. Please remember us in your prayers and visit with us when inthis part of California.

PREACHER NEEDED OKEECHOBEE, FLORIDA—The Westside church is in need of a full-time preacher. The church here is small and can only providepartial support. Those interested may write to: Westside Church ofChrist, P.O. Box 1023, Okeechobee, FL 33472. Or contact: Franklin Varson 813-763-2023 (days) or 813-763-3462 (evenings). (Editor'snote: Two families from Expressway in Louisville spend the winterhere each year and have been able to help some in the work. They are Clarence Smith and Marvin Walker and both speak of theurgent need for help.)

ALLIANCE, OHIO—The Homeworth Road church which meets two miles east of Alliance, Ohio is in need of a full time preacher. Weare a small congregation, but can give some support. The rest willhave to be raised elsewhere. If interested, please call either Ervil Poland (216-823-8700) or Robert Bollinger (216-821-8773). Or write to Ervil Poland, 516 N. Freedom, Alliance, Ohio 44601. (Will thebrother in Germany who responded to us earlier, please respondagain to the address above. We no longer have your address.)