PREACHING CHRIST

It is amazing to note the various topics discussed and the manner of preaching that is being done in the "nameof Christ." A week seldom passes but that I do notreceive a brochure or letter trying to sell me somethingthat will enhance my preaching. I am guaranteed to bemore successful if I purchase their program. It is strange, but I never remember receiving one that directed me to the word of God, and urged me to simply "preach Christ and him crucified."

We hear on every hand the claim from denominationalpreachers that they are "preaching Christ," but by theNew Testament standard there is far too much diversityin both their teaching and practice for it to be truegospel preaching. Much of the preaching of today isdesigned to elevate and honor the preacher instead ofChrist. Appeals are made for money and "big business."The average denomination today is a big business, andit operates as such. Many churches of Christ are fallingin line and becoming as secular as any denomination.This means that the people in the pews are no longersinners who need the gospel, or saints who need to beedified. They are customers and clients who must betreated as such. Remember: "The customer is alwaysright." To this slogan most conform in their preaching.Special honor is paid to fathers and mothers, specialdays are observed, special events remembered, greatprojects are developed, personal programs are created,etc., and just enough attention is given to Christ and hisword to try to make it appear that "gospel preaching" is

being done there. In some cases more time is given to

self-praise in their own glory and accomplishments than

in telling what men and women ought to do to be saved

and to honor Christ.

"Therefore they that were scattered abroad wentevery where preaching the word. Then Philip wentdown to the city of Samaria, and preached Christ untothem. And the people with one accord gave heed untothose things which Philip spake, hearing and seeing themiracles which he did" (Acts 8:4-6). "And when theybelieved Philip preaching the things concerning thekingdom of God, and the name of Jesus Christ, theywere baptized, both men and women" (Acts 8:12).

Gospel preaching must include the life, death, resurrection and authority of Jesus Christ. The only foundation upon which one can successfully build is the preaching that Jesus is the Christ, the Son of God. No otherfoundation can be laid but the preaching of Christ (1Cor. 3:11). This foundation is the preaching done by theapostles and prophets (Eph. 2:20). When Philippreached to the eunuch he "began at the same scripture,and preached unto him Jesus" (Acts 8:35). When hepreached to those in the city of Samaria, he preached Christ unto them. In preaching Christ, Philip not onlytold them Christ was the promised Messiah and Saviour of the world, but he also preached about his kingdom: the kingdom of God. Gospel preaching, therefore,involves preaching about the kingdom promised by the Old Testament prophets and fulfilled in the days whenthe Holy Spirit came down from heaven and empoweredthe apostles to speak the authority of Christ to theworld. This kingdom is the church of Christ. PreachingChrist must include the church over which he is the head. The kind of preaching usually today is far fromgiving the truth about the nature, organization, function and purpose of the church. Not many in the church today really understand this because too much preaching does not touch the subject.

There have been many theories and plans that havebeen preached concerning the nature, worship, workand organization of the church, all of which have contributed to the terrible state of denominationalism of the present day. The greed and sensual desires, with thematerial hopes of men have been expressed even in the creeds, written and unwritten, that are the commontopics of much preaching today. Premillennialism hasbeen preached as "gospel preaching" concerning thekingdom of God, but this doctrine is unscriptural andanti-scriptural. Much of the preaching of the kingdomof God today is characterized by a false concept of thenature of the church. It has become more a social order and commercial business than the spiritual body ofChrist. To preach Christ we must preach the "thingsconcerning the kingdom of God" — the church ofChrist; this involves its true mission, nature, organization, worship and discipline.

Furthermore, preaching Christ means to preach the "name of Jesus Christ." This name is all importantbecause it is the only name given by which men must besaved (Acts 4:12). We are to do all that we do "in thename of the Lord Jesus Christ," and this includes wordand deed (Col. 3:17). One cannot escape the authority ofChrist when he preaches Christ as Lord and King.

The name of Christ involves the authority of Christ.All authority has been given to him, and when one doesnot respect his authority in all matters regarding thechurch and manner of life, he is a worker of iniquity.This authority demands that the gospel in its purity bepreached to all men. It requires the believer to repentand be baptized for the remission of his sins (Mark 16:15, 16; Acts 2:38). The authority of Christ demandsfaithful obedience throughout life. When any preacherpresumes to announce conditions and terms of serviceto God that are not taught by the authority of Christ,that preacher is not preaching Christ as it is revealed inthe New Testament.

Perhaps the most serious consequences of failing topreach "the name" of Christ is appearing in the churchtoday in the form of denominationalism and materialism. The church is made little more than a money supplying agent for many human projects invented without the authority of Christ. We can expect nothingbetter unless and until we really preach Christ and hisauthority. The very nature of the kingdom prohibits thekind of work being done in many areas throughout theworld.

Paul instructed Timothy in his work of preachingChrist. "Preach the word; be instant in season, out ofseason; reprove, rebuke, exhort with all longsuffering and doctrine" (2 Tim. 4:2). Preaching Christ requiresstraight and plain preaching that sometimes carriesrebuke of error. Only the gospel of Christ will save thelost.

WAR AMONG THE LIBERALS

It gives us no pleasure to observe the wars and rumors of wars raging within the more liberal churches ofChrist. For many years now they have eschewed those of us they have disdainfully called "antis" and have preached our funeral several times. The reason they haveto keep preaching the same funeral is that the corpserefuses to cooperate. As Mark Twain once said, "The reports of my recent demise are greatly exaggerated."

Of late, some who fought the "antis" furiously,claimed victory over the slain carcass, and lectured usabout "where there is no pattern" and "binding where theLord has not bound" are now sounding for all the worldlike the "antis" they claimed to have vanquished. Among those who stood in support of church financed privateenterprises, sponsoring churches and at least modified forms of church related social and recreational activities, there is to be heard much weeping and wailing and gnashing of teeth. Now THEY are afraid of the "liberals." There has been an ultra liberal element for many years,represented by the sentiments expressed in such journalsas MISSION. Now, Reuel Lemmons, erstwhile editor of FIRM FOUNDATION is publishing a new paper which iscertainly much more liberal than the present FIRM FOUNDATION. That paper now is published by BusterDobbs and edited by William Cline and is militantlyopposed to what is going on by those who are farther tothe left than they are. I notice announcements of lectureprograms featuring speakers who are among the moreconservative-minded still in the liberal camp. One thing that strikes me is the appearance of about the same groupof speakers whether they are speaking at Getwell churchin Memphis or somewhere in Texas or California. Theyare men, all of whom seem to be alarmed with what is taking place.

Articles are appearing in bulletins and periodicals onBible authority. Some are even so bold as to ask for scriptural authority for "Family Life Centers" with their gymnasiums. Some are outspoken about the issue of divorce and remarriage and advocate quarantining suchmen as James D. Bales because of his position on the subject.

A Significant Development

Perhaps one of the most significant developments isthe change of editors for the GOSPEL ADVOCATE, foryears the leading voice of the brethren who came out in

favor of church support for benevolent organizations, sponsoring churches and through her news columns, a multiplication of unscriptural activities. Guy N. Woods, who served as editor until recently, gave theADVOCATE a little more conservative flavor editoriallythan it had tasted in years. But he sealed his fate as editorwhen he took a strong and militant stand against the JoplinUnity Forum (and those which followed) in which preachers from the independent Christians Churches andthose from liberal churches of Christ met to hold dialogueand attempt to bring about unity. In these efforts, there is no indication of movement away from the use of instrumental music by the Christian Churches. The movement has been on the part of those who have decided that they have practices which stand on the same hermeneutical base as instrumental music and there is no good reason why they can't work together. Guy N.Woods, to his credit, did a very good job in reviewing thematter and was apparently set to guide the so-called "old reliable" in a militant campaign against these unityefforts. But, some of the "powers that be" decided it was time for a change of editors.

Abruptly, it was announced that brother Woods was being replaced as editor by Furman Kearley. What is interesting about that is that Kearley had been one of theparticipants in the Joplin, Missouri Forum. One of the small group discussions in which he had a part was videotaped and excerpts of what he and others said were printed by some who were greatly alarmed at the sound ofcompromise. It is significant that in the very first issue ofthe ADVOCATE edited by brother Kearley, he found itnecessary to try to clear himself of the odor of what hesaid. He claimed he was quoted out of context, avowedhis opposition to instrumental music and has carried several articles on the subject since then. But it is still anexpressed feeling among many in that camp, who are watching anxiously for future developments, that this change represents a definite swing to the left by the "old reliable."

I am neither a prophet nor the son of one, but fromwhere I sit, it appears that the more conservative elementamong them is in the minority and has its hands full maintaining the status quo. Already we know of some inseveral places who have decided to investigate a nearby "anti" church. Some of these have bailed out and taken their stand with folks they would not even have consideredbefore. They have been surprised to find thriving congregations, scripturally organized, engaged in divinely authorized work for the church. Some have beensurprised to learn that these folks they had been taught toavoid actually have Bible classes and a plurality ofcommunion cups, and that they even preach on the radioand television and support gospel preachersthroughout the country and around the world. The factthat they are surprised to learn this is a commentary onwhat they have been told and raises serious questions asto the honesty of those who misrepresented the case andcreated these false impressions.

I can tell these alarmed folks where to go to find someexcellent material on authority which will help to defeatthose who are determined to run off into denomination

alism. The first speech of Roy E. Cogdill in the published COGDILL-WOODS DEBATE, the material in WALKING BY FAITH by Roy E. Cogdill, and a goodmany other tracts, booklets and articles yet available, allpublished by the maligned "antis" will provide them withmany scriptural arguments, clearly illustrated with charts that will give them unanswerable arguments with whichto go forth and do battle with the liberals among them.But they are going to have to stop worrying about "wherethere is no pattern" and recognize that there is a patternand then insist that it be honored. Of course, if they are consistent on that, they will wind up opposing much more than instrumental music, church gymnasiums and even church supported colleges. And they might as wellget ready for it. They are going to be called "antis." In fact,a few of them are already being called that.

Now brethren, before we get too smug, let's look at some of the senseless dividing and sub-dividing taking place among some of US. How many churches havebeen splintered with a group pulling off to meet acrosstown for no reason except a lack of the fruit of the Spirit anda desire to either run the thing or tear it up! James was right, you know, when he said "bitter envying and strife in your hearts" is not from above, but is "earthly, sensual,devilish. For where envying and strife is, there is confusion and every evil work" (Jas. 4:14-16).

MAY CHURCHES OF CHRIST SUPPORT HUMAN INSTITUTIONS?

Much of the disturbance among churches of Christ in thelast 40 years has been over the use of the money collected on the Lord's day. For what may these funds beused? May a congregation use its treasury only for thoseactivities the church is authorized to perform? Or may acongregation commit its funds to activities and institutions apart from the work the Lord has commanded His church to do? It is my prayer that the things said in these articles here may help clarify thesematters for sincere persons who read them.

What about church donations to self-created, independent enterprises such as schools, hospitals, benevolence homes, religious publishing and advertising businesses? Is the practice scriptural or unscriptural? Have youconsidered what the Lord says that answers the question?

What is a "church of Christ"?

Without arguing the point in detail, I submit that achurch of Christ is an assembly or body (group, collectivity) of Christians voluntarily submissive to the authority of Christ in faith and practice. Every personentitled to membership in such an assembly has complied with the definite requirements set forth in the gospel of Christ, viz., has expressed belief that JesusChrist is the Son of God, repented of his sins, and hasbeen baptized for the remission of sins (Mk. 16:15,16; Rom. 10:13-17; Acts 16:31; 2:38; 3:19; Gal. 3:27; 1 Pet. 3:21). By virtue of these actions the baptized, penitentbeliever enters Christ (Rom. 6:3; Gal. 3:26, 27) and thereby enters Christ's spiritual family—His spiritualbody—a spiritual kinsman of every other redeemed-fromsin person.

All of God's children are not physically located in onegeographical area but in various localities. This is why weread of "the churches of Christ" (Rom. 16:16). There was achurch in Jerusalem, in Samaria, in Antioch, in Ephesus,in Corinth, and in numerous other places in apostolicdays. Each of these assemblies was the body of Christ inthat location. To members of the church at Corinth apostlePaul said, "Now ye are the body of Christ, and severallymembers thereof" (1 Cor. 12:27). Individuals collectivelyequaled the whole body at Corinth.

This collectivity of spiritual persons is distinguishable from every other non-spiritual body of personsanywhere and everywhere and from others of the same nature in other geographical locations. Their distinctive marks are not physical but spiritual except for physicalplacement. Each particular assembly of Christians is the"house of God," the "household of God," the "household of faith" (1 Tim. 3:15; Eph. 2:19; Gal. 6:10) and Christ is its head, this body being subject to Him. He is also its Savior(Eph. 1:22, 5:23, 24). Christ bought the church with his blood that he might sanctify it, making it holy and withoutblemish (Eph. 5:27). No other body of people—religious orotherwise—can rightly make the claims which the holyscriptures make for this unique body of believers in Christ.

Regardless of its members, each congregation controlled by Christ as its lawgiver, through the teaching Hecommanded His apostles to declare, has been instructedto perform certain activities (Matt. 28:18-20; Acts 2:42).

How is Duty Determined?

Only in the apostles teaching—the New Testament— may one learn what Christ wants each congregation to do.We learn this by direct command, by approved apostolicexample or by necessary inference.

1. We learn Christ's will by reading or hearing readcommands Christ issued to a local church to obey. This iscalled "learning by direct command." An example of this isPaul's "order" to the church at Corinth "concerning the collection for the saints" (1 Cor. 16:1-4).
2. We learn Christ's will by reading or hearing read theaccount of local church activity in response to commands of Christ. This is called "learning from approved apostolic example." A case in point is Luke's account of the Jerusalem church choosing special persons from its ownmembership to be "appointed over this business" of ministering to the needy members of the congregation(Acts 6:1-6).

3. We also learn Christ's will by reading or hearing readcertain accounts of local church activity in connection withsome commands of Christ and from this draw certain necessary conclusions that other commands, not specifically mentioned, were given by Christ. This is called 'learning from necessary inference." An example of this is observance of the Lord's supper by the disciplesassembled at Troas on the first day of the week (Acts20:7). Luke makes the statement that it was "upon thefirst day of the week" that "we were gathered together tobreak bread." That there was a regular assembly of thesaints for the purpose of eating the Lord's supper is clear from Heb. 10:25 and 1 Cor. 11:20-33. Putting all the evidence together we conclude that the Lord has commanded the disciples to assemble on the first dayof the week to eat the Lord's supper.

What Shall a church of Christ Do?

Without attempting to exhaust the listing of activitiesin which a local church is to engage as determined fromcommand, example or necessary inference we submit thefollowing list for consideration:

—Assemble on the first day of week—Heb. 10:25, 1

Cor. 11:20-33; Acts 20:7. —Observe the Lord's supper on first day of week— Acts 20:7. —Receive the apostles' teaching—Acts 2:42; 20:7; 1

Cor. 7:17; 16:1. —Pray—Acts 12:5.—Sing—1 Cor. 14:15; Eph. 5:18,19; Col. 3:16.—Choose qualified ministers of mercy—Acts 6:1-6;

Phil. 1:1; 2:25; 4:15-18; 1 Cor. 12:28.

—Recognize qualified pastors to feed and tend it—Acts 14:23; 20:17, 28; Phil. 1:1; Tit. 1:5; 1 Pet. 5:1-4; 1 Tim. 3:1-7.

—Select and direct a messenger or messengers whencommunicating with others)2 Cor. 8:23; Phil. 2:25; 4:15-18.

—Relieve poor saints—Acts 2:45; 4:32-35; 6:1-6;

11:26-30; 1 Cor. 8, 9; Rom. 15:25, 26. —Pay a preacher wages—1 Cor. 9:1-14; 2 Cor. 11:8.This list does not claim to be exhaustive. We know

that these things are to be done because there is scriptural authority for them.

A MONSTER OF FRIGHTFUL MIEN

"Atlantic City has never been known for its church socials. But in recent years the more than 20million annual visitors who are drawn here by casinogambling have triggered a vice explosion, luringpushers, pimps, and prostitutes, plus an assortmentof pickpockets, muggers and other miscreants." (Wall Street Journal, Aug. 27,1985)

The casinos in Atlantic City, N. J. opened for businessless than ten years ago. The Blackjack tables and roulette wheels were lauded as the golden goose for the state's financial woes and the city's decline. The publishing of some facts regarding that city's dream-turned-nightmare may serve to raise a few voices in the wilderness in other areas where the gambling interests arelobbying to get their foot in the door. (And that is everystate in the country!) Much of the following data is from an article by William M. Alnor, The Gamble That Lost, Eternity, April, 1985.

The casino forces promised that they would remodel Atlantic City, Urban renewal would be a matter of toppriority. They promised to help the old and the minorities.Former New Jersey governor Brendon Byrne promisedthat organized crime would not be welcomed in AtlanticCity.

In fact, the only interests which have profited from gambling in Atlantic City are the casinos and organizedcrime. Former mayor Michael Matthews was sentenced last year to 15 years for accepting a $10,000 bribe. The government charged that he had sold out to the Mafia andwas attempting to obtain a hidden interest in a casino.Several Philadelphia and New York suspected Mafia chieftans have been slain over the past four years in an allegedpower struggle over territorial rights to Atlantic City.

Professor George Sternlieb, director of urban policy research at Rutgers University recently published a comprehensive report on the first seven years of AtlanticCity gambling and concluded that its costs far out-weigh its virtues. Some of its costs are:

CRIME: "Atlantic City is now the murder and crime capital of the Northeastern United States. And the crime rate keeps soaring." The only four cities with ahigher homicide rate are: Miami (1 per 1,924 residents),Gary, Indiana (1 per 1,672), Compton, California in suburban L.A. (1 per 1,514), and East St. Louis (1 per1,319). Atlantic City with a population of 38,738 has oneslaying for every 1,937 residents. (F.B.I. Uniformed CrimeReport, 1982).

Infant mortality, lead poisoning, venereal disease, prostitution, drug use, alcoholism, arson, and crime: all have increased in alarming proportions since 1976.

BALLOONED TAXES. Joseph H. Rodriguez, the Public Advocate of New Jersey reports that recent property re-evaluation in the city "resulted in an averageproposed tax increase of 500 percent to homeowners throughout the city. Residents are being forced to sell out to make room for more casinos. Housing costs climbed over 200 percent from 1976 to 1982. Small businesses are on the verge of extinction.

RELIGION. Many church buildings have closed theirdoors. One has been converted into a bar. The former rector of an Episcopal Church told the New York Times,"Since casinos, it's just been horrible. We often have asmany as 25 to 30 drunks and prostitutes outside the 8AM Sunday service. It's not a good atmosphere for children."

MORALITY. The 35,000 casino workers make big money. But is it worth it? The divorce rate of casinomarriages is about 80 percent. Wizberto J. Viruet, a former supervisor of blackjack in the tables of one of themajor casinos for four years, said of the casino workers,"They're into drink, use of drugs, immorality, and afterone and a half years they're burned out... The bars hereare open 24 hours and many can't go into work the nextday—they're too hung over.

"Everyone tries to be part of the high lifestyle.They're all looking for the pot at the end of the rainbow.The coldness of the people there is incredible. Theydon't care."

Viruet said that while he worked at the casino he began drinking excessively, gambling, and using drugs. Helost his job, wife, family, and self respect.

New Jersey recently opened its first clinic to treatcompulsive gamblers. Are the casinos funding this community need? No way! No more so that they are sharing

a heavier burden in maintaining a 534-member policeforce, more than the size of police forces in many cities 10times its size in population. The taxpayers are picking upthe tab for these services. Estimates of the number of compulsive gamblers in New Jersey range from 65,00 to 375,000. Some say there may be as many as 12 million compulsive gamblers nationwide. Exorbitant amounts ofmoney are embezzled by compulsive gamblers, much ofwhich is paid off by insurance companies, banks, and ultimately by you and me.

Solomon wrote: "By the blessing of the upright the city is exalted: but it is overthrown by the mouth of thewicked" (Provides 11:11). Oh that citizens would awaken to the emptiness of the promises of high-powered public relations campaigns and the nonstop lobbying that is staged by the gambling interests.

They are not our friends.

Considerable interest has been shown in the matter of spiritual security in the last four years. A series of articles have already appeared in STS but this shall be alittle different approach. This approach denies all Calvinism but at the same time allows full assurance and confidence for the faithful child of God.

I have appreciated the way in which this paper has handled other controversial subjects and I am grateful tohave been allowed space to present my views on thisimportant subject (with the understanding that there maybe a review published with it).

This subject is controversial, emotional (with some),and is confusing to many. But we really should have nodifficulty in studying together on this matter because wepractice the same thing. I might add that no one who knowsthe truth on this is going to advocate fellowshippinganyone or any group who does not practice the truth.Since our practice is the same there should be no talk ofdivision or disfellowshipping anyone, or firing a preacherfor what he believes and teaches on the matter. Regardlessof which way a man believes if he presses this issue to thepoint of causing factions, he is a heretic. When brethren ina local church can't study this issue without ill feelings, itshould be dropped like a hot potato. It is an importantsubject, but we should never force our opinions on suchmatters to the point of causing division.

When we talk about the security of the believer wehave no reference to the denominational doctrine known by that name, also known as "once saved alwayssaved". We believe this doctrine is one extreme on this issue. This denominational doctrine upholds the idea thatchildren of God cannot fall from grace no matter

what they do or what their attitude or manner of life is. Theother extreme upholds the idea that a child of God fallsfrom grace every time he sins, and it matters not whetherthe sin was committed inadvertently or in ignorance, nordoes it matter what the attitude of the child of God is. The truth has got to be between these two extremes because the first gives one a false hope and the second gives him no hope.

We are taught that we can and should have spiritualsecurity. It is evident that the apostle Paul had thissecurity as he said, "I have fought a good fight, I have finished my course, I have kept the faith: Henceforththere is laid up for me a crown of righteousness, which theLord, the righteous judge, shall give me at that day: and notto me only, but unto all them also that love his appearing"(2 Tim. 3:7-8). He wrote of his confidence and in the same passage teaches that all those "that love his appearing" can also have it.

The writings of the apostle John are just as convincing.He said, "These things have I written unto you that believeon the name of the Son of God; that ye may know thatye have eternal life, and that ye may believe on the nameof the Son of God" (1 Jn. 5:13). From looking at thesepassages alone we should have no doubts as to whetheror not a Christian can know that he is in fellowship withGod.

God has promised us (Christians) a place in heaven. If onedoes not have confidence that he will receive that promise then he displeases God (sins). You see, if onehas no confidence he either doesn't believe God will keep his promise or he doesn't believe that he is a faithful servant. Hope plays an important part in our salvation (Rom. 8:24). The word "hope" means: desire plusexpectation. One who has confidence that he will receive the promise of heaven, desiring to do so, has hope. Onewho has hope has security. If one has not all three (confidence, hope, and security), he displeases God.

What Security is Based Upon

There can be no true security without being a believer inJesus Christ as the Son of God. A true believer is an obedient believer. To put it in a nut shell, our security isbased upon God's grace (unmerited favor, Eph. 2:7-9), andour compliance to His conditions for obtaining it. Thoseconditions are discussed under the next heading.

What is Meant by "Walk in the light"?

John assures us that "if we walk in the light... the blood of Jesus ... cleanseth us from all sin." The word "walk" has to do with manner of life. One is either walking in the light or walking in darkness. Even though the faithful Christian sins from time to time hismanner of life doesn't change—he isn't necessarily, by that sin, made to walk in darkness.

Let's study the context of the phrase, "walk in the light" (1 Jn. 1:6-2:1). The theme is fellowship with God and with one another. The eighth verse teaches us thatfellowship is not based upon being "without sin". The ninth verse teaches us that, rather than deny the fact of oursins we must confess our sins. Then the next verse, "... these things write I unto you, that ye sin not...", is givento keep the brethren from misunderstanding and

taking what was said in verse seven as an encouragement to sin. That which was being taught in verse sevenwas just what it says and it is the truth between theextremes. However, some believe that the Christian does not sin while in the light. They believe that when one sinshe is at that point, out of the light and thus out of fellowship with God and the brethren. But now there is abig problem with that. If the phrase "walk in the light" means "sinlessness" there wouldn't be any sins to be cleansed by the blood. So if one is walking in the light itwould have to be because he is "without sin".

Some make a play on the words, "as He is in the light". Of course when they do, it is tantamount to admitting that perfection is essential to being in a savedcondition. The question is not how we walk but wherewe are walking. Isaiah appealed to the house of Jacob: "Come let us walk in the light of the Lord" (Isa. 2:5). Certainly God is light, but we are merely imperfecthumans. We must walk in the light of the Lord, which indicated the place. No man can live in the sun but all can walk in the sunlight. While on earth we cannot attain the same degree of purity, perfection, holiness, honestyand knowledge as God possesses, but we can walk in His light. God's condition for grace is not that we be likeHim for His word tells us we all sin. One such passage isEcc. 7:20: "For there is not a just man upon earth, thatdoeth good, and sinneth not." (Also 1 Ki. 8:46; and Jas.3:2, 8).

Then someone says, "The blood is not continuously applied but is continuously available". Now is that whatthe text says? The text teaches that one who walks inthe light has the blood continuously applied. If it is just"available" what are the conditions? Repentance and confession certainly are essential for one to walk in the light. But one says, "Each individual sin must be confessed specifically." Another says, "No, groups orcategories of sin will suffice." And another says, "It is when we say the words 'forgive me of all my sins." Brethren, what does the text say? It says none of theabove. It says, "If we confess our sins God is faithful andjust to forgive us our sins . . .". Although we should confess specific sins, as did Simon (Acts 8), the confession of 1 Jn. 1:9 is a general statement. Rather thandeny our sins (vs. 8), we must confess them. Rather than"walk in darkness" we must "walk in the light". The two"walks" are opposites and both have to do with attitude and manner of life. Likewise, denial of sin and confession of sin are opposites and have to do with one's manner of life.

Conclusion

The cleansing for those who "walk in the light" is not "unconditional" and it is not "automatic" (without repentance and confession). Rather, it is conditioned upon one's continually repenting of specific sins, confessingspecifically those sins of which he is aware and askingforgiveness for his "secret sins" (Psa. 19:12-13).

This view has not one shade of Calvinism and it lends no encouragement to sin. "These things have I written unto you that you sin not". The charge that this teaching leads to sinful teaching and practices is just as false and ridiculous as to charge that having a preacher leads

to the "pastor system". With this view our spiritual security is not based upon our having perfect knowledge of law and our being absolutely certain that wehave recalled and confessed specifically every sin. Withthis view even the babe in Christ who is honest and diligent in his effort to learn, grow, and do God's will canhave confidence that should he be overtaken by death suddenly, he will forever be with the Lord in heaven.

The editor has asked that I review the article entitled "The Security Of The Believer" by Robert Waters foundelsewhere in this issue. I do not know brother Waters personally, but I intend to treat him with all fairness and kindness in this review. I appreciate the policy of thispaper in handling such disagreements as this. While the paper is open to discussion, the editor will call an end toan exchange after both sides have been given amplespace and then move on to other matters.

What Is The Real Issue?

The first thing we need to do is to focus upon what thereal issue of difference is. (1) This issue is not a question ofsecurity or confidence. Brother Waters and I both agreethat the Christian has confidence. (2) The question is notwhether or not the Christian can or must live perfectly.Neither of us believe that he can. (3) The issue is not a matter of specific confession of every instance of sin. Neither of us believe that is required. Thus we will waste alot of time and space to deal at length with these points.

The real issue is: are there some sins that separate usfrom God and some that don't? Robert Waters tells us that there are some sins that do not separate us from God. Isay that all sins separate us from God. That is the realdifference.

Two Extremes

Our brother suggests that his position is between twoextremes with reference to the security of the believer.The first extreme is Calvinism which teaches "once saved always saved." This provides a false hope. Then theother extreme that he gives is "that a child of God fallsfrom grace every time he sins, and it matters not whetherthe sin was committed inadvertently or in ignorance, nordoes it matter what the attitude of the child of God is." This he says provides no hope. Well, I just wonder whatsin brother Waters thinks a child of God can commit and not stand condemned before God.

Brother Waters, would you please give us an example ofsuch a sin?

It is interesting to me that this is the same argument thatthe Baptists have used to try to deny the possibility ofapostasy. A. U. Nunnery said in his debate with Guy N.Woods, "According to his proposition (I don't know, whether every Christian that was here yesterday, whether you are a Christian today or not). He might have so lived or so acted last night, that he's a sinner this morning" (Woods-Nunnery Debate, p. 244). Nunneryfurther said, "They will have their names rubbed out every day and have them rewritten the next day, that will be amess" (Ibid, p. 302). The charge that brother Waters makesconcerning what I and those who agree with me teach is no different than the charge made by the Calvinists through the years.

Confidence, Hope and Security

A lot of space was used by our brother to cite passages that teach we can have confidence. Again I say that is not an issue. I believe that the Christian can and should have confidence, hope and security. We disagree onthe basis for the confidence. The basis is not that there are some sins which do not separate us from God. If that were the case, then we would have confidence and security while we continued in sin. I believe that this iswhat our brother believes. He tells us in this article and in other writings on the subject that the cleansing is"continuously applied." He wrote in The ExpositoryReview, "We must not overlook God's dealings with thenation of Israel. They were not rejected until they haddemonstrated that they had no intention of repenting andwalking again in the old paths (Jeremiah 6)" (August,1983). I wonder why this works for some sins but not forothers. Evidently from what we just saw above, one can have confidence and security even though he continuesin that sin and hasn't repented or confessed. If that isnot the case, then the blood is not "continuously applied" and God does condemn one before he demonstrates that he is not going to repent. Will that not work on the man whocommits adultery? Will that not also work on the man who worships with the instrument ignorantly? If not, I wantbrother Waters to tell us why not. Why do these people nothave the same confidence that he has? It seems to me that they would if the basis for the confidence that he hasdescribed be true.

The true basis for confidence is the grace of God(blood of Christ—1 Jno. 1:7) as we repent and confess oursins (1 Jno. 1:9) and serve diligently (2 Pet. 1:5-10).

To be fair to brother Waters, he does believe that a Christian must repent and confess. However he believes that confession is a general acknowledgement that weare not free of sin. If he thinks that any kind of repentance, confession and prayer is essential then he has no more confidence than the rest of us have, for if one sins, he stands condemned until that general repentance, confession and prayer is made.

I really don't understand how a man can contend that some sins do not separate us from God and the blood is"continuously applied" and at the same time say that

repentance and confession is essential. That seems tome to be contradictory. Brother Waters, which way willit be?

Walking In The Light

Our brother tells us, "Even though the faithful Christian sins from time to time his manner of life doesn't change—he isn't necessarily, by that sin, made to walkin darkness." He goes on to say, "However, some believe that when one sins he is, at that point, out of thelight and thus out of fellowship with God and the brethren." He has told us before that "some unwillful sins do not cause spiritual death" (Expository Review, August1983). Brother Waters has written a 36 page bookletalso entitled "The Security Of The Believer". In it hesays, "some sins result in spiritual death and some donot" (p. 10). "Sins that are committed, 'as we practicethe truth', are sins that God does not consider rebellion against him and for which he does not sever fellowship)"

(p. 11). "Since some sins are an abomination to God, we must deduct that some are not as detestable" (p. 14). Inhis booklet he takes passages like Ezek. 18:4; Isa. 59:2; Jas. 1:15 and Rom. 6:23 which show that spiritual deathis the result of sin and says that these do "not teach thatevery sin causes spiritual death" (pp. 17-18).

Brother Waters, please tell us WHAT SIN DOES NOT SEPARATE ONE FROM GOD? Name one. If it is a sin of ignorance or weakness, name some sins ofignorance and weakness that do not condemn the soul.Will he do it? We shall see. What about the sin of lying,does it separate from God? In a context of telling usthat some sins result in spiritual death and others donot, he tells us that the difference in the mind of thejudge is influenced by the attitude of the transgressor."For example, Ananias and Sapphira lied and died (Acts 5); whereas Abraham lied three times (Gen. 12:13;20:5; & 25:7) and he lived" (Booklet, p. 10). Well, Iwonder if we can lie today and not be separated fromGod. What about adultery, does it separate from God?He said in The Expository Review that the sin of David and Bathsheba was one of those that is "not so severely punished" (August, 1983). Does that mean they were not separated from God? What about thefellow who commits adultery in a moment of weakness? Is he separated from God? And then I wonder about the man who ignorantly worships withthe instrument. He never really knew that it was wrong. Why does he not have fellowship with God asthe Christian who may commit any other sin of ignorance? And if he is in fellowship with God, whyshould we not also fellowship him? Are we better thanGod?

If one sin doesn't separate one from God, then justhow many does it take? Will two? That's just one more. Three? That's just one more than two. Four? Five? Howmany does it take? The New Testament is filled withpassages and examples that tell us that one sin is allthat it takes for one to stand condemned. Will our brother tell us that all of these are willful sins? Will he say that none of these are cases of sins out of ignoranceor weakness? Did none of these have an humble attitude? Consider the following: (1) Adam and Eve (Gen.

3); (2) Nadab and Abihu (Lev. 10); (3) Achan (Josh 7); (4)Uzzah (2 Sam. 6); (5) David (2 Sam. 11); (6) Ananias andSapphira (Acts 5); (7) Peter (Gal. 2:11—the ASV saysthat he "stood condemned"); and (8) Simon (Acts 8).Brother Waters tells us that Simon didn't fall when he sinned. "These babes at Corinth, even though said to becarnal, were not fallen, and neither was Simon" (Booklet, p. 19). Nevertheless Peter said, "thy money perishwith thee" (Acts 8:20, emphasis mine DVR).

Paul said, "Brethren, if a man be overtaken in a fault,ye that are spiritual, restore such an one ..." (Gal. 6:1,emphasis mine DVR). How many sins are involved in "afault"?

If brother Water's position be true, I just wonder howwe are to determine which sins separate and which don't. There is nothing in the context of 1 Jno. 1:7 to limit sins to those of ignorance and weakness. If 1 Jno.

1:7 means that one type of sin doesn't separate fromGod, it means that no sin separates from God. If itincludes sins of ignorance and weakness why will it notalso include willful sins?

Whether answering Waters, Ketcherside or a Baptistpreacher the point is still the same. Sins of ignoranceseparate like any other sin. Consider the case of the man of God who believed the lie of the old prophet (1 Kings13:18-26). Saul persecuted the church ignorantly (1 Tim.1:13). Jesus will say "depart from me" to many whoignorantly attempted to serve him (Matt. 7:21-ff).Those who crucified the Son of God did so ignorantly (Lk. 23:34).

Brother Waters suggests in his article and in hisbooklet that to deny his position is to contend for perfection. Such is simply not the case. Imperfection is notnecessarily sin. Some areas are relative and thus we willnever reach perfection. But, that doesn't mean that weare guilty of sin. A simple misunderstanding is not sin(Rom. 14). However when we do sin, to plead for repentance and confession is not teaching that we must beperfect.

Blood Continuously Applied

Our brother says that 1 Jno. 1:7 says that the blood iscontinuously applied. The text doesn't say that. That's an assumption of Robert Waters. Look at v. 9. Theblood cleanses as we confess.

Specific Confession?

He tells us, "But one says, 'Each individual sin must be confessed specifically.' " Who teaches that? Would you please name a writer or speaker who has taughtthat. I don't know of anyone. Keep in mind that there isa difference in repentance and confession of what one isguilty and specific confession of every instance of sin.

We are told that the confession of 1 Jno. 1:9 is a general statement of one's manner of life. That's not what the text says. The text says we are to confess our"sins", not the fact that we are sinners.

Questions

1. Why will your position not work on the pious unimmersed? 2. What about the homosexual who doesn't know he is wrong, is he in fellowship with God? 3. What

sin (give some examples) can a child of God commit and not be separated?

Conclusion

"Therefore, thou son of man, say unto the children ofthy people, The righteousness of the righteous shall notdeliver him in the day of his transgression: as for thewickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth" (Ezek. 33:12).

THE GOD OF ISAIAH

It has been said that there are two major pillars supporting the framework of God's revelation to man. One stands as the central support of the Old Testament and the other as the central support of the New Testament,thereby giving us the skeleton upon which to build the entire gospel system. They represent for us the supremechallenge for our study: one because of the sheer massof material that it contains (66 chapters), as well as thedepth of its meaning, and the other because of its essentiality to the process of justification and sanctification.The Old Testament book is, of course, Isaiah, and the New Testament book is, of course, Romans. Herein lies the heart of what we are and why we are! Thus, anymisinterpretation drives us straight into apostasies,such as Premillennialism or salvation by faith onlyapart from obedience. Such is like walking along a narrow ledge on the side of a mountain and any misstep canbe fatal.

It is not our purpose to approach the entire Book ofIsaiah, for which there are many reasons. First is simply because I am not qualified to do so. After that, thereare many other reasons as well. Rather, our approach here will be to look at some of the great lessons andapplications from the Book to our daily concept ofChristianity. Herein will be the center of our study.What would Isaiah say if he were to stand in the ParStreet pulpit next Sunday and lift up his voice to God'speople? What would he have to say if he were to come to "Average Avenue Church of Christ" for a gospel meeting? As we read his Book, given to him by God, there are certain themes that we can well surmise that He would address.

I. First, He would tell us of the indescribable Gloryof God.

Isaiah had a vision of the greatness of God that we sodesperately need in the 20th Century American church."I saw the Lord sitting on a throne, lofty and exalted,with the train of His robe filling the temple" (Isa. 6:1).We will study Chapter 6 in more detail later but for now we will see this great point of Isaiah's reference—the Majesty of God! Brethren, it is not until we see theMajesty of God and understand as best we can with ourlimited abilities His Greatness, that we will ever knowwho He is. It has been said that there is only onethought of man that matters at all and it is: what wethink of God. Isaiah's view of God was so large that it

touched every aspect of his life and even the nations ofthe World.

Our own view of God is so small. We are not living 24hours a day in a world filled with His Glory. Our worshipservices are not collective expressions that we have assembled in the presence of the most powerful force in allcreation. We sleep and nap. We talk and wander in andout to the rest-room 2 or 3 times, we play with the babies,—our own or one belonging to someone else. Wedrag our singing, and the preaching has the enthusiasm of acorpse. If a visitor walks in nobody makes an effort to seethat he feels comfortable. After all, visitors might be looking for a handout or might be a potential trouble makerwanting to place membership and take over the businessmeeting. There is such little joy and no enthusiasm. Zealis reserved for the sales meetings at our businesses or thepep rally for some favorite team. We become a lot moreexcited about a girls soft ball team or a 12-and under soccergame than we become about our awesome, living God.When was the last time we prayed, "Lord, show us Yourglory." Moses saw the glory of God and Jeremiah also.Ezekiel as well was overwhelmed by the glory of God,but to us He is far away, unreal and to be blamed every time something terrible happens.

II. Secondly, Isaiah saw not only God's Glory, but His Ever Present Providential Care.

Isaiah saw not only how great he was, but he saw that Hewas active in the lives of His subjects; that is, being alive,loving, involved and concerned. He is not "away on ajourney" as the priest of Baal found out on top of Mt.Carmel. Rather, He is ruling and governing from His throne. The throne room of God is the busiest place in all the universe. That is where all the prayers in all of thenations from all the people, be they little people or bethey kings, be they young or be they old, are being received. All the decisions for every prayer came from thethrone room of God which Isaiah had seen in Chapter 6.Isaiah is privileged to be part of the pronouncements ofGod's providence, and His decrees against Babylon (Chapter 13), Philistia, Moab, Ethiopia, Damascus and Egypt.

Again, we need to see our God not only as powerfuland supreme, but active and involved in the affairs ofpeople and nations. A powerful God, but one who isdetached from our lives is really no God at all. A God that doesn't answer prayer, that doesn't come to the aid and encouragement of His people, is like a father that will not support his family and especially his children. Even earthly fathers will do that, says Jesus in Matt. 7:11, so "how much more shall your father in Heaven give what isgood to those who ask Him!" Such was not only the lesson of Isaiah, but also of my own father, who in his latter years sternly admonished me not to worry about the dailyofferings for which he had lost a great deal of interest."Son," he would say, "just let the Lord take care of it,"when at times I would ask "what are we going to do aboutthis or that." Yes, our God is alive and active in the world today. But our faith is built on our correctly viewing bothHis greatness and His nearness.

THE RESURRECTED BODY OF JESUS

QUESTION: I heard a sermon recently in which theevangelist said that Jesus returned to the Father in thesame type of body He had when He arose from thegrave. What kind of body did Jesus take at His resurrection and did He enter into heaven with this same body?

ANSWER: The following things we know about thebody of Christ after His resurrection.

1. It was visible to man. Jesus said to His disciples, "Behold my hands and my feet" (Lk. 24:39). At the garden tomb, Mary saw Jesus standing, although she knew not it was He (Jn. 20:14). Not knowing Jesus'identity was probably because of the shadows of darkness

(v. 1). Compare 1 Cor. 15:5-8.

1. It was tangible. "Handle me, and see," Jesus said (Lk. 24:39). "And they came, and held him by his feet, andworshipped him" (Mt. 28:9). To Thomas Jesus said, "Reachhither thy finger, and behold my hands; and reach hitherthy hand, and thrust it into my side" (Jn. 20:27). Hence,Jesus was no phantom or apparition. He was real!
2. It had flesh and bones. Jesus said, "for a spirit hath not flesh and bones, as ye see me have' (Lk. 24:39).This was in response to the disciples supposition thatthey were seeing a spirit.
3. It consumed food. "And they gave him a piece ofbroiled fish, and of honeycomb. And he took it, and did eatbefore them" (Lk. 24: 42-43). He also dined with the twodisciples at Emmaus (Lk. 24:30) and hosted a fish breakfast at the Sea of Galilee (Jn. 21:12).
4. It bore the wounds from the crucifixion. Thomas said, "Except I shall see in his hands the print of thenails, and put my finger into the print of the nails, andthrust my hand into his side, I will not believe. Then saith he to Thomas, Reach hither thy finger, and behold my hands;and reach hither thy hand and thrust it into my side: and benot faithless, but believing" (Jn. 20:25, 27).

On the other hand, the body of Jesus was transcendent, that is, it was beyond the limits of all possiblehuman experience and knowledge. Jesus was not bound bythe present conditions of material existence which we observe. He was not subject to time, space, or material objects.

1. He appeared in a room where the doors were locked. "Then the same day (resurrection day) at evening .... when the doors were shut (locked).... came

Jesus and stood in the midst" (Jn. 20:19). "And after eight days again the disciples were within . . . . then came Jesus, the doors being shut, and stood in the midst" (Jn. 20:26).

Some try to explain these appearances, naturally.They say: (a) Jesus climbed up a ladder and through awindow, (b) He descended from the roof down a stairway, (c) He sneaked into the house before the doors werelocked, or (d) He was allowed to come in through theconnivance of the doorkeeper. But there is no logical explanation other than that Jesus miraculously appeared(twice, one week apart) in a locked room in the presence of the disciples.

Jesus also disappeared just as quickly as He appeared. When He was dining with the disciples at Emmaus, Luke states that "he vanished out of their sight" (Lk.24:31). This, apparently, was a disappearance without physical locomotion. We see, therefore, that Jesus appears where He desires to appear and disappears whereHe desires to have it so. All of this is wholly supernatural and completely incomprehensible to our finite minds. However, I cannot see any greater miracle inthe appearance and disappearance of Jesus' body than I see in the miracle of Jesus walking on the water (Jn. 6:19). All are acts of the power of God.

As to where Jesus stayed during the intervals between His appearances during the forty days (Acts 1:3), wehave no way of knowing. Jesus made twelve appearances(Albert Barnes' list) to His disciples before His ascension and one to Paul after His return to heaven. This is all we know about the matter.

2. Furthermore, Jesus ascended up into the air, defying gravity. "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight" (Acts 1:9). Obviously, Jesus did not continue rising into space, hidden by acloud, but tunelessly, He was received into heaven in aglorified state.

From all of the preceding biblical statements and declarations, we conclude that Jesus was raised with an earthly, human, physical body—the same body that was crucified—and forty days later, at His ascension, His body took on the nature of the heavenly. Paul said thatflesh and blood cannot inherit the kingdom of God (1 Cor.15:50), so we know that Jesus did not enter heaven with His human body.

I concur with Charles Erdman who said, "It was therefore at the time of the ascension that Jesus entered 'into his glory.' Then it was that his body was transformed, made deathless, 'spiritual,' celestial, immortal; and then he again began to share the divine glory which he had with the Father" (Gospel of Luke, p. 228).

Some claim that Jesus appropriated to Himself, at certain moments, a sensible, tangible form, which He afterwards laid aside. But this would make the resurrected body nothing more than a disguise. The visible prints were real—proof of a real, fleshly body.

John says "it doth not yet appear what we shall be: butwe know that, when he shall appear, we shall be like him;for we shall see him as he is" (1 Jn. 3:2). The

immortal nature of the resurrected body cannot be perceived in this life, but when Jesus returns in His heavenlybody which he now possesses, the earthly bodies of all theredeemed will be fashioned after His glorious body (Phil.3:20-21). Yes, we will have new bodies, resurrected bodies,adapted to an heavenly environment.

SUPPOSITION AND SCRIPTURE In the October, 1985 issue of Searching the Scriptures, an article of mine was published entitled "CarWrecks And Orphans." Response to the article has beenimmediate, and I expect that more will follow, if early returns are any indication. This article which I am writing now is not intended to be a blanket response to the correspondence which I have received regarding the previous article, but rather a follow-up to my first article.Personally, I appreciate the fact that someone takes thetime to write to me, whether they agree or disagree withwhat I write. Each letter will be answered individually as necessary. That is, except those who won't sign theirletters or provide a return address. One such letter was postmarked Sheffield, Alabama. Such anonymousofferings always indicate at least two things: the author hasno confidence in his position, and doesn't want to hear the truth on the matter. Generally, those who disagree withme cause me to think and study more than those whoagree with me, so I appreciate criticism for that reason.One common factor among those who disagreed with myarticle on "Car Wrecks And Orphans," was that they complained because my article contained no scripture references. I'm glad that they noticed that fact, and theyare exactly right. You cannot deal in supposition and scripture at the same time, and I'm glad that people areable to see that. Now, we are getting somewhere!The very title of my article was based on the supposition which was invented years ago by those who weredefending their church-supported institutional homes asopposed to individual action. That hypothetical car wreckwas also supposed to prove that the collection for the saints (1 Cor. 16:1,2), could be used to make contributions to ahuman institution and generally provide relief to non-saints. Brother W. L. Totty and others

were the ones who started this supposition business without scripture, not I. (See Indianapolis Debate, p. 94).

In addition to the title of my article, I mentioned the term suppose (or a form of it), twelve times, and the term hypothetical once. I plainly indicated more thanonce that since some brethren wanted to deal in supposition, that is what we would do. Anyone who can readcan see that. I must have done a good job, and thosewho started this supposition business must have gottentheir fill of it. Now, they are wanting scripture! Well, Iwarned them in my article "that I can suppose as good asthe next one when I take the notion," so they got a tasteof their own medicine.

Do these brethren really want scripture, or do they just want someone else to use scripture while they use supposition? We shall see. For beginners, let individual Christians fulfill their opportunities and responsibilitiestoward the needy ( Mt. 25:35, 36: Gal. 6:10; Jas. 1:26,27). Let the home, a divine institution, fulfill its place inGod's order of things (Eph. 5-6; 1 Tim. 5:4,8,16). Then, letthe church be and do what God designed it to be and do (1Tim. 3:15; Eph. 4:16; 2 Cor. 9:1). Leave the church as freeas possible to devote her time and energies, and resources, to spiritual things (Acts 6:2-4; 1 Tim. 5:16).

Part of the format of this column is to keep it short andsimple, so that is enough scripture to keep us all busyfor a long time. There is more where that came from.And we can either be satisfied with the scriptures, or wecan try to find something wrong with those passages cited,and return to supposing that we are going to be overwhelmed with situations which the scriptures willnot cover. Take your pick, but be ready to give accountunto God as to why you questioned his "wisdom and prudence" ( Eph. 1:8).

When we quit this supposition business, and finding fault with the divine arrangement of things, the gospelwill be preached and souls saved; the hungry will be fed and clothed and suffering relieved; God will be glorified through Christ and the church; and, peace and harmony will replacestrife and division among brethren. If this is what you want, the scriptures can provide it (2 Tim. 3:16,17); earthly wisdom cannot (Jas. 3:14-18).

Don't say it can't be done, for it was done in the first century (Col. 1:23). A pretty good start was made in theearly part of the nineteenth century, until some brethrensupposed that their human societies and innovations could improve upon the divine arrangement of things.We live in the twentieth century, and that is exactly thetime frame wherein our judgment shall be determined, forgood or bad. I, for one, don't want to be found looking inthe scriptures for something that isn't there, while overlooking something that is there, and all the while "supposing" that the Lord is with me ( Mt. 7:21-23; Lk.2:44). How about you?

READ YOUR BIBLE TODAY

The nature of the church and its elders was debated byCharles A. Holt of Chattanooga, Tenn. and J. T. Smith ofLake Jackson, Tex. in Lake Jackson on Sept. 30—Oct. 4,1985. Terry Gardner of Indianapolis, Ind. moderated for Holt, Darrel Rowell of Dumas, Tex. displayed charts. Smith's moderator was Elmer Moore of Lufkin and Bill Robinson, Jr. of Ft. Worth handled the charts. The conduct of the speakers and the audience alike was exemplary."The local ecclesia" in Holt's view is nothing but saints ina given area who, whether acting independently or jointly,are never "an organized, functional, institutional entity."Elders are "relatively more mature" members who lead somehow without formal appointment or authority. Smithtaught that the local church is a distinct entity with a revealed work and formal organization, and that Christiansmust be a part of this body. A chart labeled "Others Getthe Point" quoted F. Furman Kearley, Editor of the GospelAdvocate:

The upholding of his (Holt's position would

basically bring to an end the church of our

Lord Jesus Christ, and destroy all of the

teaching, role and function of Biblical elders

(July 15,1985 letter).

Defining Terms

Since all duties are individual (Rom. 14:12), Holt objected to making "the local ecclesia" "something more" than saints by using terms such as "church" or "corporateworship." Neither does the Bible use "individually" or several words in Holt's propositions, Smith pointed out,but we may use such expressions to define and amplify our points if we show the concept itself is scriptural.Though Judgment is personal, not collective, we will bejudged on our conduct in such functional units as the family(Eph. 6:1-4), the government (Rom. 13:1-5), and the localchurch (1 Cor. 11:17-34).

Smith defined several terms which bothered Holt. Organized is the systematic arrangement of Titus 1:5; functional, fulfilling a mission (1 Tim. 3:15); institutional, organized for charitable or educational work (1 Cor. 12:28); entity, existing independently (1 Cor. 12:27); and body corporate, a society capable ofconducting business as an individual (1 Tim. 5:16). Smith showed that Holt's "local ecclesia" is an institution in the view of "Jesus People," an organization because of some systematic arrangement for assemblies, and a functional unit if able to work as a body. But no one in Holt's view can "prove that the local ecclesia consti

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tutes 'something more' than a group of saints."

No documentation was offered by Holt for his claimthat ecclesia was translated "church" under the threat of death by an "edict of King James." The American Standard Version uses "church" and represents 101 of theworld's finest Greek Scholars, far removed from KingJames!

Some Key Passages

Holt often stressed that a local church is "nothing more than disciples/saints" and asked Smith to prove it "something more." 1 Timothy 5:16 became a key passage: "If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed." Smith's "Individual & Church" chart distinguished action by individuals which is not local churchaction from the local church's work:

Notice that the church is not charged with the reliefwork performed by certain individuals, in order that"it" may be free to relieve "widows indeed." The church is a distinct entity with formal members and elders. Itsmission and organization are clearly set forth in Scripture.But Holt insisted that the "it" here is in no sense "a body corporate or an institution." "It's just disciples together."

The treasury of 1 Corinthians 16:2 shows that the church can function as a distinct entity, but Holt interpretsthe verse as personal only: "Lay up by yourselfsomewhere." That contradicts the provision, "that therebe no gatherings when I come." Acts 6:1-6 proves thechurch was organized with special servants, pooled funds,and a work to be done outside the assembly. Holt only saidthe church here was "not an organization or body corporate."

Smith argued that the three steps required in Matthew 18:15-17 reveal "something more" than individual or even group action. If our brother sins against us,we go to "him alone," then take "one or two more," then"tell it unto the church." Step two has saints acting together, but not as a local church. Step three pictures "something more"—take it to the church! Holt intimated that the "something more" here is just more witnesses anddeclared that even when saints function

together with "other members in assemblies," the assembly is not a functional unit. Only "individual Christians are the functional units."

The Eldership: What, How, and Who?

Smith's view of the church puts elders between man and God, Holt protested. Elders were compared to thePope. "You give away all your rights when you submit to elders," said Holt. Smith asked if we should tell wives to get back to God and not have husbands over them. "Sheis under Christ when under her husband," Holt responded.He sees the principle in the home but not in the localchurch. Smith used many passages and definitions fromGreek lexicons proving that elders have a legitimate sphere of authority to lead in decision making injudgmental matters in the church, just as husbandsdo in the home. "Rule" in that sense is used of elders and of fathers (1 Tim. 5:17; 3:4,12). Such authority is "delegated, not primary," and men must use it "as exemplary leaders, not harsh and hypocritical dictators"(1 Pet. 5:3-4), Smith explained.

Holt sees elders as mature brethren who encourage assemblies in "pure unstructured functioning" without theformation of autonomous congregations in various localities around a city. His concept is one "church per city, no matter how many meeting places exist. "Church" in Acts 20:28 and "flock" in 1 Peter 5:2 refer to God's people without limitation "to any segment, 'local church' or functional entity." To tend the flock "among you" means to tend "any and all (saints) you can find"from place to place. Smith said such passages limit the roleof elders to a local church and observed that Holt was drifting from a city bishopric to a regional—or even universal—bishopric.

Anyone who matures is an elder by virtue of attaining thequalification and needs no "claptrap" of formal appointment, said Holt. When Smith argued that Matthiaswas qualified to be an Apostle but had to be appointed,Holt averred he was no genuine Apostle and his selectionin Acts 1:15-26 was a mistake! Since Paul was qualified to be "an elder-bishop-pastor," he was one, as were Titus and Timothy. Smith noted that such broad concepts of"elder" must include women, and Hold did indeed leave the door open for women. Galatians 6:1 tells of an elders' work, Holt said, and, "If you can do that, you had betterget up and do it my brother. Or sister, it doesn't make any difference!"

In view of different practices among brethren regardingthe church, its eldership, instrumental music, church gyms, and marriage and divorce, Holt embraced unity-indiversity. "That's what Romans 14 is all about," he added. Smith urged that we must obey "the teaching ofChrist" on such matters in order to be united with God as His faithful children (2 Jn. 9-11).

For audio cassette tapes ($10.00), contact J. T. Smith,

P.O. 698, Lake Jackson, TX 77566. For video tapes ($40,000, contact Chuck Ainsworth, 114 S. Magnolia,Lake Jackson. Charts are available from the disputants (C. A. Holt, P.O. Box 21584, Chattanooga, TN 37421). A repeat debate is set for March 3-7,1986 in Chattanooga.

Recently wife and I were driving by a large Denomination as the people were gathering for worship. A white haired man got out of his car with his bible inhand and headed for the front door. My wife remarked:Isn't it a shame to think that every last one of thosepeople are going to be eternally lost." Indeed it is ashame. But the fact remains that indeed all of them are yet in their sins. It is hard to contemplate and it is hardfor some, even of my brethren, to admit such. But, let's examine the matter.

Jesus (the Saviour) said "he that believeth and is baptized shall be saved" (Mark 16:16). But these peopledo not believe that. Nor does ANY member of ANY Denomination believe that. Everyone of them believethat one is saved BEFORE and WITHOUT water baptism. Peter (guided by the H.S.) said "Repent and bebaptized everyone of you, in the name of Jesus Christfor the remission of sins and ye shall receive the gift ofthe Holy Spirit" (Acts 2:38). But these people do notbelieve that. They emphatically DENY that baptism isfor the remission of sins! And Paul said we are "baptized INTO Christ" (Rom. 6:3 and Gal. 3:27). But these people do not believe that! Nor does any member ofANY denomination believe that we are baptized intoChrist! "Baptism doth also now save us" (1 Pet. 3:21).Not so, say the denominations! We arise from baptismto "walk in newness of life" (Rom. 6:4). Not so, say thedenominations! We are to be baptized to "wash awayour sins" (Acts 22:16). Not so, say the denominations!So, anyway you slice it members of denominations DO NOT believe what the Bible says about baptism. Butthis is just the tip of the ice berg.

The Bible says the Lord adds people to the church asthey are being saved (Acts 2:42). But members of denominations DO NOT believe such. They JOIN the church of THEIR choice and completely relegate Christto the background. If the Lord doesn't add you to thechurch (and he does NOT add people to denominations)you are not in the Lord's church.

Again, the Bible says for one to enter into the kingdom of heaven, he must do the will of the father (Matt.7:21). But denominational people do not believe that!The Bible says Christ became the author of eternalsalvation to them that obey him (Heb. 5:8-9). But thepeople who comprise the denominations do not believeany such thing! The Bible says that people who are "servants" of sin" obey the form of doctrine delivered and then they become "servants of righteousness (Rom.6:17-18). But members of denominations do not believeany such thing! In other words these people deny everything the Bible says about obeying the Lord or doing hiswill. Oh, sure, they believe you should do the will of theFather in heaven. But they DO NOT believe that such isnecessary to enter into the kingdom of Heaven. Sure,they believe we should obey Christ, but they DO NOTbelieve that obedience is necessary to becoming servants of righteousness. So, we must face the facts. Ifthe Bible is true, and it is, then members of denominations are not in the kingdom of heaven. Christ is nottheir saviour (author of their salvation), and they havenot become servants of righteousness.

We don't need a "dialogue" with these people. We justneed to insist that they obey the gospel of God. We need to emphasize that to get into the kingdom of heaven onemust DO THE WILL OF GOD. We need to let these people know that we love them and that we are interested in them, but that we DO NOT believe they aresaved, short of obedience.

Send all News Items to: Connie W. Adams, P.O. Box 69, Brooks, KY 40109

KEVIN A. SULC, P.O. Box 463, Westfield, IN 46074——For the past five months I have been working with the church in Westfield, Indiana which is ten minutes north of Indianapolis on U.S. 31. Westfield has apopulation of about 4,000. The church has been meeting here for fouryears. I am the first full time preacher. We now have 24 members with 12children and have grown in the past few months. One has been baptized and a family of six has begun working and worshipping with us and wehave seen growth in knowledge and spirituality. For the most part, thereis an eagerness to learn and become better disciples. While there are individual weaknesses, these can be overcome by patience and solid teaching. Nine other congregations help support us. In addition to publicservices and home Bible studies, I go every week to the State Reformatory at Pendleton, IN, to teach along with Alan Jones, Phil Morgan, JoeMcCameron, Roger Shouse and Mike Scott. Alan Jones has been goingsince 1980 and Phil Morgan since 1981. The rest of us have joined inrecently. There are presently three faithful Christians there. Two moreare ready to be baptized. The administration makes baptism a difficultthing to accomplish. The man I am studying with now is also to the point of conversion. We are trying to arrange for the Christians there to meeton Sundays and partake of the Lord's Supper. Please pray for the workhere in Westfield and Pendleton. If you are ever in this area, stop andworship with us. We are on State Route 32 (Main St.) at the corner ofCherry St. We meet on Sundays at 9:30,10:20 and 6 and at 7 on Wednesday nights. My wife and I would love to hear from any of ourfriends. Our phone number is (317) 896-3897.

CLARENCE W. "BUTCH" FELL, III, 1812 Boston, Ft. Smith, AR 72901—After two years of part time preaching, my family and I decidedto leave secular work on Nov. 27, 1985 and devote our full time to the work of the Lord. We will be working with the church on Highway 45 in Midland, Arkansas. Midland is a friendly community with good opportunities for home studies and other personal work and we are optimistic about the work of teaching the saving gospel We ask for your prayers.

NEEDS CONTACTS IN IZMIR TURKEY

MARY WARD, PSC 3096. APO NY 09224—Since my husband is inthe Air Force we have been transferred to Izmir, Turkey and I wish to makecontact with any known Christians either already in that area or who mightbe coming. If there is no faithful church there, I would like to help get one started. I will have to depend on good preaching tapes and tapes ofspiritual songs to keep me encouraged and help me grow. (Editor's note: This is the spirit that sparked the early church as "They that were scattered abroad went everywhere preaching the word" (Acts 8:4).Some of you brethren who tape sermons or Bible classes could render a valuable service by sending copies to this sister and to others in similarcircumstances).

ANOTHER HOLT-SMITH DEBATE

There is, according to original plans, to be another discussion between brethren Charles A. Holt and J. T. Smith. The first was held in Lake Jackson, Texas, where J. T. Smith lives, Sept. 30-Oct. 4, 1985. The second one is to be held in Chattanooga, Tennessee where Charles A. Holtlives. The propositions will be the same as in Lake Jackson whichincluded a discussion of the church as a "functional unit" and the "eldership." The dates will be March 3,4,6 and 7,1986 nightly at 7:30.The church is North Hixon (Chattanooga area) has offered their facilitiesfor the discussion. For further information regarding the exact locationof the building, call Bill Walton at (615) 870-8029.

NEEDS HELP

Due to five years of medical problems and a serious chronic disease,FRED McKINNEY, a gospel preacher in Northwest Indiana is struggling with overwhelming doctor and hospital bills. He does not have enoughsupport to maintain hospitalization insurance. He has been

preaching 23 years. Those contacted thus far have not supplied sufficienthelp. For more information, contact BOB STARR, an elder of the Woodmar, Indiana church at 2330 E. Stager Rd., Crete, IL 60417.Phone (312) 758-2445. Or as a reference, you may contact Leslie Diestelkamp, 1730 W. Galena Blvd. 102 W. Aurora, IL 60506.

PREACHERS NEEDED BOWLING GREEN, OHIO—The church here needs a full time evangelist with a strong interest in personal evangelism. We are located ina large campus town with good teaching opportunities. Partial support isavailable. Contact George W. Lambroff (419) 352-8842; Robert McCracken

(419) 352-1724 or write: Central Church of Christ, P.O. Box 82, Bowling Green, Ohio 43402.

NEW CUMBERLAND, WEST VIRGINIA—The New Cumberland Heights church is looking for a preacher. We would prefera middle-aged man, or older. We are small with some moving away and retiring, but we are able to support a preacher fully for a couple of yearsbefore any outside help would be needed. If interested write: Churchof Christ, Box 131, New Cumberland, WV 26047, or call evenings the following: D. B. Wharton (304) 748-8229; Lloyd Gamer (304) 7231607; or Robert Ridgeway (304) 564-3864.

JONESBORO, TENNESSEE—The church here needs a full time preacher. We have about 50 in attendance. Some outside supportwould be needed but we can help with contacts to secure that. Thoseinterested may call (615) 753-3475, or (615) 753-3540.

RALPH C. SMART, P.O. Box 56, Milbridge, Maine 04658—(FromMAINE EVENTS)—At Milbridge, the building site is cleared andready for construction to begin in the spring. One was baptized hen recently. Three have been baptized lately at Ellsworth where TroyAdams preaches. There are reports here of growing interest from amailing program. In Bangor, the work is recovering from a bout withliberalism. The 7th annual lectureship was held in November. Speakerswere Ken Williams, Bruce Hudson and R. C. Smart, Sr. Work la progressing on the new building at Pittsfield. The old one was lost byfire. Bruce Hudson or I plan to go once a month to Fredrickton where a smallgroup of women have kept a spark alive for several years. In October Iwas in a gospel meeting with the growing work at Hudson, New York and also in Bristol Vermont to take part in their lectureship along with Larry Bailey, Ed Paquette, Rea Pennock and John Flannery.

RUDY GUMPAD, Tuguegarao, Cagayan, Republic of the Philippines—The work here continues to prosper. We have baptismsmonthly and are growing spiritually. Most of our men are now trained andcan take part in public services in various ways, including some who can deliver sermons. Our radio program continues to make good contacts.Recently we baptized a preacher and his wife from the Christian Church who were reached initially through the radio program. We hadsome studies on instrumental music and other differences. Our work in the Cagayan Valley is hindered by liberalism, Premillennialism, the onecup theory and other errors. There are some groups which are very looseabout smoking, drinking and dancing. Politically, our country today ishot due to the snap election in January, 1986. The insurgency rate isgetting higher. There are killings and other crimes committed in everyzone and our people are afraid. The military is always on "red alert."Please pray for our peace and order.(Editor's Note: We are hearing from brethren in various places in thePhilippines who report increased political turmoil Crime appears to berampant in many places, prices are very unstable and action from the New People's Army (a Communist guerrilla force) is on the rise. Manyof the brethren are in fear. Pray for them. Help those who are worthywhile you can, for the door of access may close there as it has in otherplaces around the world.)

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EDITORIAL LEFT-OVERSSOUR PICKLE RELIGION

Even Christians who were servants, owned as property, in the first century, were instructed to "adorn the doctrine of God our Saviour in allthings" (Tit. 2:10). Faithfulness with cheerfulness even under that adversecircumstance showed the beauty of the "doctrine of God" in terms of whatit did to set free the human spirit. Joseph in Egypt could well have turned bitter, wallowed in self-pity, given up and become a surly, belligerentservant who did no more than he had to do. He did not succumb to the temptation. Peter wrote of Christians under trial of faith and in the samebreath spoke of "joy unspeakable and full of glory" (1 Pet. 1:6-8).

The wise man said "A merry heart maketh a cheerful countenance: butby sorrow of the heart the spirit is broken" (Prov. 15:13). Again "A merryheart doeth good like a medicine: but a broken spirit drieth the bones"(Prov. 17:22). There is a time to weep but it is not all the time. A sullen,morose spirit should not be the prevailing disposition of a Christian. Itill becomes us. Besides that, it certainly does not "adorn the doctrine ofGod." Come on, brethren, the world is watching us. Who is interested ina religion which produces sour pickle countenances and a bemoaning "poor me" disposition? Paul wrote "Rejoice in the Lord alway: and again Isay, Rejoice" (Phil. 4:4). Oh yes, did I mention that when he said that, he was a prisoner in Rome, chained to a guard?

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ALMOST PERSUADED

A few years ago, the father of a gospel preacher who is a good friend ofmine, was visiting his son while I was there in a meeting. He was invited to eat with us every night. After the second night he said"Boys, almost I am persuaded to be a preacher." After the fourth nighthe was sick and had to stay home. He said "I don't see how you fellows stand it." Let's do a little figuring on that. If a man conducts 20 meetings ayear (average six days per meeting) and eats two meals a day of the culinary delights our sisters prepare so graciously, that is the equivalentof eating Thanksgiving dinner 240 times a year. That is the reason I alwaysask the brethren to schedule only one meal a day for me during a meeting.You see, that way I get to eat Thanksgiving dinner 120 times a year!

PROSPECTIVE POLITICIAN

One of my favorite humorists is Bob Murphy, the lawyer from Nacogdoches, Texas who stays busy giving speeches around the country.He said once: "Now I don't know nothin' about foreign policy. I don't know nothin' about the balance of payment I don't know nothin' about deficit spending. In fact, I'm a little bit surprised that they ain't asked me to run for Congress." I don't know about you, but I think he would fit right in!

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EDITOR'S MEETING SCHEDULE——1986

January 24-26—Northeast, Gainesville, Florida

March—Morris Rd., Gulfport, Mississippi (10-16)

West Columbia, Texas (23-28) April—Winchester, Kentucky (first week) Jordan, Ontario, Canada (20-25)South River, Ontario, Canada (April 27-May 2) May—Lang Rd., Houston, Texas (25-30) June—Southside Lectures, Pasadena, Texas (June 1-5) Longview, Texas (813)

Green River Rd., Lincoln County, Kentucky (22-27)July—Paducah, Kentucky 7-13Sycamore, Gravel Switch, Kentucky (21-27) August—Eastside,Russellville, Alabama (10-15) September—Hickory Grove (CumberlandCounty, Kentucky 7-12) Expressway, Louisville, Kentucky 14-19) LakeJackson, Texas (21-26)October—Metairie (New Orleans), Louisiana (date to be worked out)Hodgenville, Kentucky (5-10) Marrtown Rd., Parkersburg, West Virginia(26-31) November—Paden City, West Virginia (2-7) Lawrenceburg, Kentucky (17-23)

IN THE NEWS THIS MONTH BAPTISMS 354 RESTORATIONS 70 (Taken from bulletins and papers received by the editor)