THE CHURCH BUILT BY JESUS CHRIST

One of the most tormenting questions of our times isthe question of the many, many churches, all claimingto be from God, and promising salvation to the lostsouls who seek the way of truth. What are their claims? What credentials do they offer that they are of God andhave heaven's right to exist? Is there some way that anhonest and good heart can know whether or not there isjust one church approved by God? And if so, can oneknow from the Bible which church is from heaven?

The first time the word "church" appears in the NewTestament is in Matthew 16:18. It says: "And I say alsounto thee, That thou art Peter, and upon this rock I willbuild my church; and the gates of hell shall not prevail against it." The context of that statement shows thatPeter has confessed that Christ was the Son of God. Upon this fact (rock) Christ said he would build HIS church (Matthew 16:13-20). The apostle Paul said there was just one foundation laid, and that was Christ: "Forother foundation can no man lay than that is laid, whichis Jesus Christ" (1 Corinthians 3:11).

If Christ was the builder, and he built the church upon the truth that he is the Christ the Son of God, it mustfollow that every church that he did not build is notauthorized by God.

A Question Of Prejudice

" Do you believe one must be a member of your churchin order to go to heaven?" "Don't you believe all otherchurches are wrong and will be lost?" These questions are not usually asked for the purpose of ascertaining the truth. They are asked in ridicule for the purpose ofexciting prejudice and promoting rejection of any whowould dare to nod an agreement with the thought expressed in the questions. If the truth is really desired the questions would be: "Do you believe one must be a member of the church Christ built in order to go toheaven?" "Don't you believe all churches and religionsnot built and authorized by Christ will be lost?" Now,how would you answer these questions?

It seems appropriate to me to ask two questions atthis point: "Are there any churches today wrong and sinful in the sight of God?" "If so, what is the standardby which we can determine when one is right and whenit is wrong?" "If not, can any religion be rejected asunauthorized by God today?" I do not believe it takes aSolomon to decide where the truth is on these questions.

Some Pertinent Facts About The Church

First, the church is not some hasty arrangement ofGod to provide facilities for man to fulfill his religiousdesires. The church is the result of the eternal purposeof God. It has to do with man's salvation and his relation to God. The letter to the Ephesians tells us something of this eternal purpose of God. I underscore somewords to emphasize the points being made.

"That in the dispensation of the fullness of times hemight gather together in one all things in Christ, both which are in heaven, and which are on earth; even inhim: in whom also we have obtained an inheritance,being predestinated according to the purpose of himwho worketh all things after the counsel of his own will:that we should be to the praise of his glory, who firsttrusted in Christ" (Ephesians 1:10-12).

Then in Ephesians 3:8-12 the apostle Paul speaks ofhis mission in preaching the gospel (the grace of God—vs 2) that the eternal purpose of God might be known:"Unto me, who as less than the least of all saints, is thisgrace given, that I should preach among the Gentilesthe unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which fromthe beginning of the world hath been hid in God, whocreated all things by Jesus Christ; to the intent thatnow unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which hepurposed in Christ Jesus our Lord: in whom we haveboldness and access with confidence by faith on him."

That eternal purpose of God was predicted by theprophets long before Christ came in the flesh. About650 years before Christ Isaiah prophesied: "And it shallcome to pass in the last days, that the mountain of theLord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of theLord, to the house of the God of Jacob; and he will teachus his ways, and we will walk in his paths: for out of Zionshall go forth the law, and the word of the Lord fromJerusalem" (Isaiah 2:2, 3).

The term "mountain" indicates rule or government.It is higher or above the common standing of men, thus"hills" or "mountains". It was the "mountain" of the Lord's house. The "Lord's house" is used to refer to God's people. (Hebrews 3:4-6; 10:21; 1 Peter 2:5-9; 4:17).It indicates that relationship to God as His family. Thehouse of God is plainly called the church of the livingGod in 1 Timothy 3:15.

Daniel prophesied of the eternal purpose of God inexplaining the dream of Nebuchadnezzar, king of Babylon. He said of the fourth part of the image the king saw:"And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: andthe kingdom shall not be left to other people, but it shallstand for ever" (Daniel 2:44).

"In the days of these kings" refers to the Roman kings who ruled at the time of Christ. We can know thisbecause Daniel said Nebuchadnezzar was the first kingin the dream (Daniel 2:37, 38). After him would followanother kingdom, which was the Medo-Persian. And athird would follow, which was the Grecian kingdom,which influence existed at the time of Christ, especiallythe Greek language. The fourth kingdom was the Roman kings who followed, and it was "in the days of thesekings" that God would establish a kingdom which would never be destroyed.

The kingdom of God and the church refer to the samebody of people. When Jesus said he would build hischurch, he said: "And I will give unto thee the keys ofthe kingdom of heaven: and whatsoever thou shalt bindon earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." Furthermore, when one gets into the church, he gets into thekingdom at the same time. Paul explains this in Colossians 1:12-14: "Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance ofthe saints in light: who hath delivered us from the powerof darkness, and hath translated us into the kingdom ofhis dear Son: in whom we have redemption through hisblood, even the forgiveness of sins."

In Joel 2:28-32 a prophecy is made which is quoted byPeter on the day of Pentecost in Acts 2:16-21. Petersays the fulfillment of Joel 2 took place on that day,therefore, we do not look for it's fulfillment at any time

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WE NEED YOUR HELP

During the twenty-six and a half years SEARCHING THE SCRIPTURES has been published, we have madevery few appeals to our readers to help us. Over theyears many have helped us in various ways to eitherincrease or maintain our circulation. All of this has been appreciated. The time has come to call some things tothe attention of our readers and ask for your help.

We still have a number of readers who have subscribed to the paper since it began in 1960. Many ofthese are now aged and on fixed incomes. A number ofour long-time readers have now passed on. Every now and then we hear from some aged subscriber who advises us that it is best to stop his or her subscriptionbecause of failing vision. Our basic readership is aging.

Not only does that gradually reduce our subscriptions where these are personally concerned, but thatcontributes to another problem. Many of these olderreaders have also paid for lists of friends or relatives, some from the beginning in 1960. Some have regularly paid for bundles which they have personally distributedeach month. With increasing age and reduced income,more and more are finding it necessary to discontinue this work. Every time that happens, we stand to lose notonly the revenue involved, but from 10 to 25 in total circulation. Add to that the continuing problem all subscription papers face in maintaining a constant level ofrenewal from readers and you have the stage set for a losing battle in maintaining our circulation. We add anumber of new subscribers every month. In the past wehave added more than we have had to take off. But we are seeing a change in that, we think largely because ofthe aging of many readers and supporters.

We have a good base of younger readers now. Some ofthem were introduced to the paper by their parents orgrandparents, and some by a friend who paid for themfor a year to get them started reading the paper. But theyounger set, as a whole, has not been as interested inintroducing the paper to others as the older set was.

There are some who have a strong aversion to religious papers. The reasons given have never sounded convincing to me. Some think it costs too much. Yet,many who would balk at $9 a year for a paper such asSEARCHING THE SCRIPTURES, think nothing ofspending over $100 a year for a daily newspaper. I amregularly in the homes of brethren whose tables arestacked with secular magazines which cost much more per year. Televisions, radios, tape recorders, VCR's abound. There are conveniences and gadgets of everydescription.

Some feel that religious papers contain too much controversy. It is certainly possible for controversy to getout of hand and we have tried very hard not to let thathappen. There are issues and questions which gainenough attention to merit study and even to open thecolumns of a paper to an exchange of views for the study of readers. I do not believe this paper can justlybe charged with excess in this regard. We have kept out personality attacks. I have consistently refused articleswhich attacked men rather than doctrinal positions advocated by men. It is not wrong to identify those whoadvocate views causing disturbance. There is New Testament precedent for that. But I have regularly asked writers to be fair and to treat the other fellow as he would want to be treated if the situation were reversed. Some may think we have failed in this regard, but Godknows that we have honestly tried.

But the same ones who object to religious controversy do not stop reading the editorial pages of dailynewspapers or sound off columns in secular magazines.They will argue with you that it is wrong to argue. Inbalance, SEARCHING THE SCRIPTURES carries a wide range of spiritual subject matter. That is the reason for the column headings under which several menregularly write. Other articles are chosen for timelinessand ability of written expression. The NEWSLETTER REPORTS contain information on the work of brethren in various parts of the world. We would carry more suchnews, if it were sent to us. This is usually the first thingread each month. We have received letters from readers in areas where congregations are few and far between telling us how much it means to them to hear of thestruggles and triumphs of brethren in other places.Many readers utilize the church ads to locate a place toworship when they travel. We have had many reports ofthis both from churches which placed ads and fromindividuals who used them. We hear often from native preachers in other countries who write to thank us forthe paper and to tell us that they receive much help intheir personal study and sermon preparations from themany good articles. The evidences of good being done are too many to be ignored and to allow ourselves to betempted to let the paper go out of business yet.

How Can You Help

1. Renew your own subscription promptly. This willsave a second notice having to be sent. That will save ustime and money. We send all notices by first class mail.
2. When you move, please allow two months notice so we can make the necessary changes and conform toour mandatory cut-off date with our printer.
3. Show your paper to friends and relatives whereyou worship. Perhaps some particular article has beenhelpful to you or there is one which seems ideal to meetsome need with that friend or relative. Suggest to themthat you get much good from the paper and ask them ifthey would like to subscribe.
4. Pick out some young families in the congregation where you worship, and tell them you will subscribe for

the paper for them for a year to get them started. Youmight use our club rates of $7.50 a year in clubs of fouror more sent at the same time.

1. Make up a list of 12 people you think would benefitfrom the paper and pay for them annually, if you are able to do so. For $6 a month ($72 a year) you can sendthe paper to a list of 12. We have a number of readerswho could do this if they so desired. Many have done itfor years and some continue it even though they are aging, as we indicated before.
2. Some of our readers are in contact with native preachers (or even American preachers) who are laboring around the world. They have reduced incomes andwould be hard pressed financially to subscribe to any paper. Why not send gift subscriptions to help them. Ihave been in other countries and have seen copies of thispaper and others with the covers worn off from beingpassed through so many hands. We lose money on ourpapers sent overseas. We have never advertised a foreign subscription rate but send it for the same rate asdomestic subscriptions. We are interested in these works and, as long as we can afford to do it, we shall notchange our policy on that. But you could help our circulation and a grateful family in some other land by subscribing for them.
3. When your own children marry and establish homes of their own, start them right away with a giftsubscription to this paper. You will do them good. Isthat worth $9 a year to you? It will be to them.
4. Order a bundle of 12 a month (or 24, or howevermany you can use) and hand them out to friends. A bundle of 12 costs $6. That is 50c apiece. We think thatis a bargain.

There are other good papers being published by faithful brethren in the Lord. We wish them all well and rejoice in whatever good they may do. We do not feelthat we are in competition with them. It is good to readmore than one paper, if you can afford it. That willbroaden the number of writers whose works you consider in your own Bible study. Do not accept what any writer says when his material does not square with theword of God.

We are working hard to keep the paper in the mail ontime each month and to operate in as business-like manner as possible. We have recently added a computer to our office equipment which will save a great deal of timeand reduce the number of errors which normally occur in processing the number of accounts we have. But we still need your help to build our circulation to what itought to be. We hear many encouraging commentsabout the paper everywhere we go. But the time hascome that we need more than words if we are to do as much good as we hope to do. We need SUBSCRIPTIONS and we need your help to obtain them. How about it? Can YOU help? WILL you help? Please let ushear from you.

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subsequent to that date. Joel said: "And it shall come topass afterward, that I will pour out my spirit upon allflesh; and your sons and your daughters shall prophesy,your old men shall dream dreams, your young men shallsee visions: and also upon the servants and upon the handmaids in those days will I pour out my spirit. And1 will shew wonders in the heavens and in the earth,blood, and fire, and pillars of smoke. The sun shall beturned into darkness, and the moon into blood, beforethe great and the terrible day of the Lord come. And itshall come to pass, that whosoever shall call on thename of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hathsaid, and in the remnant whom the Lord shall call."

Observe what Isaiah, Daniel and Joel said in theirprophecies that help identify the time WHEN, the placeWHERE, and the person WHO built the church thatwas the eternal purpose of God from the foundation ofthe world.

1. It would come to pass in the last days that thegovernment of God's house would be established.
2. 2. Many people would willingly enter into it.
1. Out of Zion (mount in Jerusalem) would go forththe law and the word of the Lord from Jerusalem.
2. It would be in the days of "these kings"—the Roman kings.
3. God would establish a kingdom which would neverbe destroyed. It would stand forever.
4. God said He would pour out His Spirit upon allflesh-Jew and Gentile. Obviously every individual did not receive such a gift.
5. The signs describe the complete fall of the systemthat preceded the establishment of the church. Judaismas a religion is no longer authorized by God. Jew andGentile are saved exactly alike and both are reconciledunto God in one body. (Acts 15:9; Romans 1:16, 17; Ephesians 2:16, 17).
6. Whosoever shall call on the name of the Lord shall be saved. Calling upon the name of the Lord means tosubmit to his will to be saved. (Romans 10:12-21; Acts22:16).

AUTHORITY FOR CONGREGATIONALSINGING (NO. 2)

In our former article we clearly established the need for divine authority for all things which Christians do.This authority is either generic or specific. We alsopointed out a fundamental difference between the two in nature. Emphasis was placed upon the need for respect for both the voice and the silence of the Scriptures; that the former authorizes and the latter prohibits.

The issue of this article is clearly identified in the statement of Don DeWelt (quoted in Article No. l):"There is no command, apostolic example or necessaryinference in the New Testament for congregational singing with or without an instrument" (One Body, Vol. 2,No. 2, p. 4). I take sharp issue with his statement concerning congregational singing. This article is designed to establish authority for such.

Historical Information

One other matter needs attention before we come to the real burden of this article. A clear picture of whathistory reveals concerning the early church and singingis of value. This history shows that different types ofsinging have been used by saints through the centuriesin their worship unto God.

From the viewpoint of melody, monophonic singingwas quite common in the Jewish services and in theearly church. This involved a one line melody or a chant.Homophonic singing, which involved all of the voiceparts, did not come into use until several centuries later.The following historical excerpts are interesting:

"Sacred music must, in the primitive church, haveconsisted only of a few simple airs which couldeasily be learned, and which, by frequent repetition, became familiar to all. An ornate and complicated style of music would have been alike incompatible with the circumstances of these Christian worshippers and uncongenial with the simplicityof their primitive forms ... In their songs of Zion,both old and young, men and women, bore a part.Their psalmody was the joint act of the wholeassembly in unison.. .. The authority of Chrysostom is also to the same effect 'It was the ancient custom, as it is still with us, for all to come together, and unitedly to join in singing. The youngand the old, rich and poor, male and female, bondand free, all join in one song... All worldly distinctions here cease, and the whole congregation formone general chorus' " (McClintock and Strong,

Cyclopaedia of Biblical, Theological, and

Ecclesiastical Literature, Vol. VI, pp. 757, 758).It also appears, based upon 1 Cor. 14:26, that at timesthere was a form of individual or solo singing. While thispsalm was inspired and sung monophonically by anindividual, it may have been with a view to teachingothers or leading them in the singing of it. Still, historyconfirms monophonic singing by individuals in theearly church:

"Each member was invited, at pleasure and according to his ability, to lead their devotions in asacred song indicated by himself. Such was thecustom in the Corinthian church. Such was still the custom in the age of Tertullian, to which reference has already been made. Augustine alsorefers to the same usage, and ascribes to divineinspiration the talent which was manifested in this extemporaneous psalmody" (Ibid, p. 758).

History further reveals that responsive and

antiphonal psalmody were found in the early church: "Among the Hebrews, psalms were sung in alternation between a soloist and the congregation; inone form of alternation, which later became important in Christian liturgy under the name of responsocial psalmody, the leader sang the first line ofeach psalm verse and the congregation responded by singing the second line. Such a method is particularly appropriate to the psalms, in which manyof the verses have two parallel phrases, the secondrestating or continuing or amplifying the thoughtexpressed in the first….A related form of singing was antiphonal psalmody, in which the two partsof the verse, or alternate verses, were sung by twochoruses" (Donald Jay Grout, A History of Western Music, Revised Edition, p. 12).

McClintock and Strong continue in their treatise on Music under the heading of Innovations to pointout that in the third and fourth centuries a specialclass called Singers were appointed to sing in the church; that such gradually supplanted the former practice of all singing together; that "an artificial,theatrical style of music "took the place of the former,and that this "converted the house of God into a pagantheatre.... Thus, it soon came about that the many,instead of uniting their hearts and their voices in the songs of Zion, could only sit coldly by as spectators" (McClintock and Strong, Cyclopaedia ofBiblical, Theological, and Eccle-siastical Literature, p.758).

I think it well to observe just here that in view of themore ornate and artistic type of singing with which weare accustomed, solo singing must be ruled out in ourworship today. It would be next to impossible to keepsuch from converting the worship into a theatrical performance. History does repeat itself! This is not to sayunder no conditions and at no time could one personcome before the congregation and present a spiritualmessage in song, being truly motivated by that which isspiritual, and which song was received by the congregation in the same spirit. However lawful such may be,remember that history shows that the regular practice of such makes it highly inexpedient.

Congregational singing is authorized by generic authority. Who can deny that Christians are authorized to sing in worship unto God? (Cf. Eph. 5:19;Col. 3:16; Heb. 2:12; Jas. 5:13). The type of singing becomes a matter of choice, which choice must be determined and governed by all else revealed. It may bemonophonic or homo-phonic; it may involve a soloistleading a monophonic psalm; it may involve responsive or antiphonal singing, or it may involve the whole congregation singing simultaneously the same melodyand words. That singing by saints was done in anassembly is evident from 1 Cor. 14:26. Whether thiswas an inspired or uninspired song, it was still singing,and it was in an assembly. Eph. 5:19 and Col. 3:16 obviously demand more than one person in order to dothe type of singing here commanded. If more thanone, then two, and if two, then any number. Thus, we have generic authority for singing in an as-sembly.The latter involves corporate singing, and this is congregational singing.

DeWelt has a hard time seeing congregational singing in these verses—simply because of his arbitrary definition of such. His idea would involve all singing simultaneously the same words. Such is only one typeof congregational singing. Even antiphonal singing may involve participation on the part of all. Some of oursongs involve responsive singing—one part of the audience singing a separate voice part at a different timefrom the others, and then the rest of the audience making response with other voice parts. A good example ofthis is the familiar song "What Did He Do?" Though all do not sing the same words simultaneously, all participate in singing the song—the whole congregation isinvolved and this is congregational singing!

Furthermore, Eph. 5:19 and Col. 3:16 may involve the whole congregation singing simultaneously the samewords. Yes, we may "teach and admonish one another"in so doing, DeWelt to the contrary, notwithstanding.There is power in music. No wonder God authorizedsome singing as a means of teaching. When saints jointheir hearts and voices in praise, in exhortations, inpetitions, in resolve, and in thanksgiving, a deeper impression is made upon every soul. Each thereby has aninfluence one upon the other and the spiritual benefit isintensified. To deny this is to deny the factual and thatwhich is known experimentally. There is more than oneway for the congregation to fulfill the command "Speaking to yourselves in psalms, and hymns and spiritual songs, singing and making melody in your heart to the Lord" (Eph. 5:19).

Generic authority is hereby established for congregational singing. Generic authority makes the type ofsinging a matter of choice so long as the choice is governed by all else revealed. Therefore, it is not necessaryto find a specific example of any one type of singing. Toinsist upon specific authority is to exclude all othertypes. This would likely put one at variance with hisown practice.

This is the error of our no Bible class brethren. They fail to recognize the generic authority in the commandto "teach" and insist on specific authority for the Bible class arrangement. In so doing they contradict theirown practice by using other arrangements for teachingthat are not specified, e.g., radio, TV, tracts, home studies, etc.

No Authority For the Instrument

While there is generic authority for congregationalsinging, let it be observed that "there is no command,apostolic example or necessary inference in the NewTestament" for instrumental music in worship—eithergeneric or specific. In fact, in relation to the kind ofmusic used in worship, we find only nine verses in theNew Testament, and they all involve singing (Matt.26:30; Mk. 14:26; Acts 16:25; 1 Cor. 14:15; Eph. 5:19; Col. 3:16; Heb. 2:12; 13:15; Jas. 5:13). This is the sumtotal of divine revelation on the kind of music in worship. This makes the authority for vocal music specific,and, therefore, exclusive.

Truly, the issue of authority is one of great magnitude. Let us continue to study what the Bible teaches onthis vital subject, make proper application, and thereby resolve differences, understand each other better, andbring about the unity for which Jesus prayed (John 17:20, 21).

ROBERT CRAWLEY

Early on Monday morning, March 10th, ranks amongthe faithful of God were decreased. Bob Crawley lost hisbattle with lymphatic leukemia and his spirit departed the body in death. To Lexington and the CentralKentucky region generally, a faithful and effective gospel preacher will no long answer the call to "preach theword, reprove, rebuke and exhort with all longsufferingand doctrine."

Bob was fifty seven years old and had preached the gospel since September 1944. He had continuously engaged in "local work" for the past thirty five years,working with churches in Indianapolis, Indiana,Winston-Salem, North Carolina, Mt. Airy, Tennesseeand Birmingham, Alabama, before moving to Lexington, Kentucky in 1962. He worked with the University Heights church in Lexington for twenty three years. While not limited to Central Kentucky, it washere that his greatest influence developed. A number ofchurches benefited from his unselfish efforts as their beginning and struggling years enjoyed his preachingand counseling. The history of many of these will complement the fact that initial efforts in preaching werethose of Crawley. His services were used quite extensively in meeting work and even in the earlier years ofhis illness he was involved with others in gospel work inColumbia. This necessitated cram courses in Spanish ashe and his good wife, Leta, along with Royce Chandlerand others, went to South America to take advantage ofthis opportunity.

Bob's work and association with University Heightswas terminated October 1, 1985. Curtailment of support, necessity of vacating the residence, along withcontinuing medical expenses created unprecedentedanxiety and emotional trauma. However, when brethren far and wide learned of the situation and need theyrallied to the occasion and in a short time there was an outpouring of love and concern relieving the acute pressure of these mundane needs. Several thousand dollars were received from loving and compassionate brethren.Social security was applied for and approved, althoughhe never lived to receive it, and commitments weremade to provide support on a continuing basis. Faith in Christ on the part of our brother never wavered even during these trying and difficult hours and confidence in the brethren and their care and concern was vindicated as these needs were provided. Such was a thrill to this humble hearted man and a joy to those aware ofthese developments. Indeed, to be a child of God is a wonderful thing as provisions of His grace and providence are experienced and witnessed.

On the Lord's Day before his death Bob attendedservices at Nicholasville where he was a member, participated in class discussion, and obviously worshipped in"spirit and truth." He was buried on the Wednesdayfollowing, March 12th, in Lexington Cemetery. Earliervisits to the grave sites of many of the Restorationleaders had prompted Bob to remark what an honor itwould be to be buried among these. How fitting that oneof our generation should be laid to rest among some ofthe giants of yesteryear. Adjacent to the grave of Robert Milligan, author of the commentary on Hebrews,Gospel Advocate series, there is now a marker, RobertCrawley. Thus, those with whom religious history hasdealt so kindly have been joined by another who enjoyed the plaudits of his own generation. We are convinced Bob Crawley deserved such a place among the honored dead having proven himself worthy of our respect and honor in the varied relationships of life.

The statement of David as he mourned the death of Abner seems to me especially fitting, "There is a princeand great man fallen this day." Bob Crawley was a greatman, not necessarily by the world's standards of greatness, but because he was one of God's chosen and elect.Great because of his commitment to the Lord and His cause. Thus with Paul Bob is able to say, "I have foughtthe good fight, I have finished the course, I have keptthe faith: henceforth there is laid up for me the crown ofrighteousness, which the Lord, the righteous judge,shall give to me at that day; and not to me only, but alsoto all them that have loved his appearing."

Bob leaves a wife, Oleta, whom he affectionatelycalled "Leta" and to hear him roll her name off his tongue was to know of his love for her, to observe hertender loving care of Bob was to see qualities of devotion and true strength. There are three children, objectsof great pride and justifiably so, Laura Lee, Bruce andBryan. Bob's father, A. Bruce Crawley still lives, a resident of Birmingham. We with confidence join our hearts and hands in faith as we are comforted by "precious in the sight of the Lord is the death of his saints."

IS THE CHURCH OF CHRISTA DENOMINATION?

It is rather obvious that the world has a different concept of the church than we have. It is also obviousthat some who are members of the church have some erroneous concepts of the church. One popular conceptis that the church of Christ is a denomination.

What Would This Imply?

"Denomination" indicates division or dividing intounits. Denominate means "made up of units of a designated kind" (Funk and Wagnalls Standard Dictionary,

p. 342). Denomination means "sect" (ibid, p. 343). Thusto say that the church of Christ is a denomination is tosay that it is one of many sects. The idea of division can be seen in that we use this term "denomination" to refer to the divisions or units of money. If the Lord's church is a denomination, then the Lord approves of dividinginto sects.

Another thing implied is that one church is as good asanother. Back to the illustration of money, two tens are just as good as four fives or one twenty. If the church ofmy Lord is a denomination, then another denomination is just as good as his.

That being true, you then have a choice of whichdenomination you want. It becomes a matter of personal preference like choosing between four fives, two tens or one twenty. You could then choose to be a member of the church of Christ or any other church. There would be no wrong decisions.

One Church

The Bible plainly teaches that there is only onechurch. Paul wrote, "there is one body" (Eph. 4:4, emphasis mine DVR). Now what is the body? The samewriter defines the body as the church (Col. 1:18). Thusthe passage that says there is one body means thatthere is one church. The context clearly shows that thismeans only one church. The same passage says there is"one Lord" and "one God" and "one Spirit". Thoughthere may be many Lords, Gods and Spirits, there isonly one Lord, one God and one Spirit that is right.Likewise there is only one body (church) that is right inthe sight of God. Jesus taught about one fold (John10:16).

Unity

God's plan is for his people to be united. Jesus prayedthat we all would be "one" as he and the Father are "one" (John 17:20-21). Did the Father and Son believe,teach and practice different things? Absolutely not!How can we be one as they are one and have denominationalism? One church believes one thing; anotherchurch teaches something different and another practices something even different.

Paul said, "Now I beseech you, brethren, by the nameof our Lord Jesus Christ, that ye all speak the samething, and that there be no divisions among you: butthat ye be perfectly joined together in the same mindand in the same judgment" (1 Cor. 1:10). That is much contrasted with churches believing, teaching and practicing different things.

The Church Of Christ Is The One OfThe New Testament

The church of Christ is scriptural in name, organization, origin, teaching and practice. That being true, it isnot a denomination. It is the church of Christ. It is the one that belongs to him. No other church with a human name, creed and practice is just as good. Really, we have no choice. Jesus said, "Every plant, which myheavenly Father hath not planted, shall be rooted up"(Matt. 15:13).

The Church Is The Saved

The term "church" is translated from the Greek work "ekklesia" which means the "called out". It is those who are saved (Acts 2:47). The church is not merely an organization or institution which has a work to do. It is a relationship to Christ. The very steps to be saved (Mark16:16) are the very same ones to be a member of thechurch (1 Cor. 12:13).

GOD'S HOUSE

Our terminology usually reflects our thinking. A bulletin before me reads: "Why do we worship God? We donot come to God's house merely to entertain ourselves..

Just what is this "God's house" that we come to?

Most of us have traditionally spurned the phraseology of "going to church" or referring to the place ofassembly as "the church". How much allowance shouldbe given to the accommodative use of such phrases, Iam unsure. I recognize that there are examples of accommodation in the scriptures. But to say the least, weare on safe ground when we strive for scriptural terms.

Just what should we call the place where a localchurch assembles? We opt for "church building" or "church house" rather than "church", "Christians arethe church" it is often observed, and correctly so. Butdidn't the apostle declare: "Ye are God's building" (1Cor. 3:9) and "whose house are we" (Heb. 3:6)? So I'm not sure we improve things with our corrections to suchverbal abuses.

It appears to me that the most scriptural term todescribe a place of assembly for the church may be"synagogue". The word is used in James 2:2 where it istranslated "assembly" in the KJV and NASB. The NEB renders it "place of assembly". The ASV uses theGreek word "synagogue" (SUNAGOGE).

W. E. Vine defines the term first as "an assembling"and then "by metonymy, the building in which the gathering is held." The Expositor's Greek New Testament comments: "This... may well refer to a place of worshipin which converted Gentiles and Jewish Christians met together." H. A. W. Meyer says: "The whole description. . . shows that SUNAGOGE denotes the place where the Christian congregation assembled for worship."

The thing which alarms me is not what the place ofassembling is called, but the disproportionate emphasisthat is given to material buildings. I've rejected thenotion that "We have no scriptural authority for churchbuildings". This observation is usually made, not to getrid of our meeting places, but to argue from a basis ofconsistency that if we can have these without NewTestament authority, then we can have whatever elsemay please us without such authority. I believe that itcan be reasonably and logically demonstrated that thedemand to assemble makes imperative a place of assem

bling. Thus a meeting place is inherent in what God has

authorized.

But that hasn't settled the problem in my mind. It is

obvious that the occasions wherein the place of assem

bly for the church is specified, it was in private houses

(Acts 12:12; Romans 16:5; 1 Cor. 16:19; Col. 4:15). Even

if special houses were erected for the purpose, there was

little cost involved in that day and time. Overhead was

negligible. The bulk, if not all, of contributions could be

applied to the real work of the Kingdom.

Consider the millions upon millions of dollars that

have been spent on temples made with hands. Through

out Europe, costly cathedrals are deteriorating because

there is not enough religious interest to appropriate the

vast sums required to restore them.

More millions have been expended by the Lord's

church in the past thirty years on brick and stone than

anything else. We conservatives criticize the liberals for

their extravagance, yet we have probably done as badly

or worse in proportion to our more limited means and

needs.

There are cities where as many as ten, fifteen, twenty,or more fine "synagogues" are located in which "ourbunch" assemble for worship. Most of them exist because brethren couldn't get along with each other.Much of the money we've given for the "Lord's work" since most of us have been Christians has gone to pay for these structures.

A church is established in a given location, and for atime assembles in a home or rented facility. Unless thatchurch decides "we can't grow until we get a building"they usually experience their greatest growth duringthat time. But they cannot wait to construct a house ofworship that will seat 150-200 people and tie themselves to a 30 year mortgage. They'll likely stagnate at about 90 people and have a fuss a few years down the line that will necessitate another "church building" forthe "faithful" group.

Meanwhile, churches all over the country are calledupon to "support our evangelist" while we pay for thenew building.

The popular concept of personal work is inviting someone "to church". If he declines, well, we've done our job. Who really believes that such a concept prevailed among first century saints?

Then many have decided that we must have a dresscode for "attending church". I'm confident that the first century church had their "Sunday-go to meetinclothes", aren't you?

Likely ninety percent of our time in church "businessmeetings" is spent discussing the physical property ofthe congregation. Yet we couldn't prove to save ourlives that any congregation of which we read in theBible ever owned an inch of property. Our emphasis ismisplaced.

Brethren, let us learn that we are God's building; weare His house. God does not dwell in temples made withhands. Our costly edifices do not impress Him whomade the worlds. Our valuable property does not gratify Him who owns the cattle upon the hills and the hillsbeneath the cattle.

May we get busy with King's business. It has to dowith the hearts and souls of men; not the wood, hay, and stubble of our passing vanities.

MAY CHURCHES OF CHRIST SUPPORT HUMAN INSTITUTIONS—V

It is wrong for a church to make donations tohuman institutions because the claim that these institutions are merely "aids" of a congregation inobeying God is false and misleading. The term "aid" is used of any person or thing not essential in obeying a command of God but which may expedite the obedience. A legiti-mate "aid" can never change anypart of any action God requires of any sinner, Christian or congregation of Christians. Legitimate "aids" are allowable i.e., permis-sible, whether persons or things."Aids" are never speci-fied in a command yet they neverchange any aspect of a command. If a person or thing isspecified it necessarily becomes a part of the command, not an "aid." this means that no person orgroup can obey a command unless it be the subject ofthe command, i.e., the person or group addressed bythe commander. For example, none except Noah could "make the ark of gopher wood" for the saving ofNoah's house. The goods or services of others might "aid" Noah but only Noah could obey God for onlyNoah was commanded. Only believers can be baptized for remission of sins because only believers are told tobe baptized. Neither infants nor infidels are told to bebaptized to be saved. For an infidel to professobedience while remaining an infidel is to disobey God.He who baptizes infants disobeys God.

Further, any primary "aid" must be controlled bythe will of the individual or congregation using it asthat individual or congregation's will is controlled by thewill of God. The case of Noah again serves as anillustration. Whatever tools or persons Noah used inbuilding the ark were necessarily subject to Noah'swill in the specific service Noah required of them.Noah's will acting in subjection to God's will was the obedience God re-quired. Therefore, every service rendered to Noah by an animate or inanimate being—tool or person—was neces-sarily subject to Noah's will.If this were not true God could not have obeyed God.This would not mean that Gopher Wood Company wasowned and controlled by

Noah or that Pitchblenders, Inc., was owned or controlled by Noah. It would mean that any services ormaterials obtained from these companies and used byNoah in the making of the ark would necessarily havebeen subject to Noah's will. No axe, rope or tar bucketwas any part of the ark Noah prepared for the saving ofhis house. These items may have "aided" Noah in hisobedience but they were not obedience.

A Christian is commanded to teach God's word. Writing is a "method" of teaching and a typewriter is theteacher's "aid" in writing. Who believes that any Christian can make a donation to IBM (International Business Machines Corporation) which deals in typewritersand thereby discharge his responsibility to teach God's word? This being true, why should one have difficulty inseeing that no parent discharges his duty to "nurture"his children "in the chastening and admonition of theLord" by making a donation to Tennessee ChristianCollege which deals in educational services and no congregation discharges its obligation in the realm ofteaching by making a donation to any "Christian"school?

It is unscriptural and wrong for a church tomake donations to human institutions because making a do-nation to any body of persons except the body of Christ is definitely and distinctlyanother action than the action God requires of a congregation. Sprinkling or pouring water on a penitent sinner is not the same action as baptizing(immersing) him. Sprinkling is not pouring, pouring isnot sprinkling and neither action is immersing. Each isa distinct action. Baptizing an infant or infidel is notthe same as baptizing a penitent believer. The formeris an act of disobedience; the latter an act of obedience.Had Noah built a wagon instead of an ark for the saving of his house he would have disobeyed God.Had he made a donation to Ark-builders, Inc., in alleged obedience to God he would have disobeyedGod. Likewise making a donation of money to a self-appointed body of non-needy saints, such as Widowcare, Inc., is not the same action as relieving the poor saints. Making a donation to Tennessee Christian College is not the same action as teaching the Bible. These two actions are not synonymous; they are not the same in principle.They are different actions. A congregation does whatGod commands when it acts in the same fashion is the Jerusalem church acted in Acts 6:1-16, but disobeysGod when it shifts its responsibility to another body ofChristians or non-Christians.

Noah might have grown his own gopher-wood or purchased it. He may have mined his own pitch or purchased it. In neither event, however, could he havemade a donation to Gopher Wood Company or to Pitthblenders, Inc., and by virtue of that contribution made the ark God commanded him to prepare. His contribution would have been disobedience to God had he done this while affirming this action to be the makingof the ark God commanded him to make. This would have been a completely different action than the actionGod commanded. In reality it would have been a substitution for the commanded action as much as pouringand sprinkling are substitutions for baptizing or as eating potatoes and drinking buttermilk would be substitutes for eating the bread and drinking the fruit of thevine on the Lord's table or as instrumental music as an act of worship would be a substitute for singing.

If Noah, professing to make the ark, had donated money to Pitchblenders, Inc., instead, he would havedisobeyed God. If a father, admonished to "nurture" hischildren "in the chastening and admonition of theLord," makes a donation to Tennessee Christian Collegeand professes thereby to obey God's command in Eph.

6:4 he actually disobeys God. Both would be substitutions for the action God commanded. A congregation istold to "relieve them that are widows indeed" (1 Tim.5:16). It makes a donation to Widowcare, Inc., and says,"We have obeyed God's command to relieve widows indeed." This reasoning, of course, is simply erroneous.It may be a cover-up for the obedience that congregation should have rendered. If not, even though donesincerely, it is wrong. A gift to a service organizationcompletely separated from a local church in creationand control is not obedience to God. It is an action other than the action God commands a local church to perform. Each local church should learn the difference between making a donation to a human benevolence society for which there is no authority and relieving poorsaints for which there is abundant authority.

PROVING DOCTRINE BY THE DEAD

The art of writing can preserve the words of men forhundreds of years after their death. Thus things writtenlong ago may be profitably studied today. This is especially beneficial in the church where history appears torepeat itself. The record of issues discussed in the pastoften casts light on similar questions in the present. Butit is wrong to use uninspired dead men to establish faith and practice because they carry no authority in such matters. Trying to prove doctrine by the dead is alsorisky because it is not easy to fit a comment lifted fromone age to conditions that exist in another. This isevident in an incident that rose in the 1930s in the controversy over "the one-man missionary society."

As the plan worked, a generally self-appointed brother, who placed himself "under" and obtained support from a willing eldership, traveled as an "agent"among the churches to stir up interest and collectmoney for missionaries. One of the most vocal opponents of this forerunner of the "sponsoring church" ofthe 1950s was F. B. Srygley, senior "editor" of the Gospel Advocate. He challenged the promoters to "find aninstance from the teachings of the apostles where onechurch... supported a man to go among the churches tostir up zeal on mission work and to collect money formissionary purposes."

Feeling the sting of Srygley's pen, Batsell Baxter, a supporter of the system, quoted respected preachersthen dead to prove they favored "church cooperation."tie believed this put them on his side. One of the quotations came from "The New Testament Church," which

F. B. Srygley compiled from the editorials of hisbrother, F. D. Srygley. Baxter went out of his way,Srygley thought, to quote an unrelated statement fromthe preface of the book. Srygley asked: "Was there any reason for quoting from the preface except that I wrotethe preface? Was there any reason for bringing that factinto it, except that he (Baxter) and I disagreed aboutthe subject, and that it apparently places me in theposition of editing a book in which my brother expresses views contradictory to the position which Ihave recently set forth in the Advocate?"

Srygley explained the quotation from his brother,who was a relentless foe of the missionary society: "Thesociety people had accused him of being against church cooperation in missionary work, and the quotation fromhim ... was in answer to that charge. I do not know ofany brother who would not endorse the answer which F.

D. Srgyley made to the charge ... I believe in church cooperation, but about a peculiar kind of church cooperation I have my serious doubts—say, for instance, the one-man missionary society."

He then gave Baxter a lesson in quoting the dead."Dead men cannot explain their position on somethingabout which they did not express themselves . . . Theone-man missionary society idea did not exist then, andhow does Brother Baxter know that they would notobject to such now? This is one trouble in quoting fromdead men. Why not try to settle this matter, then, bythe teaching of the apostles? In their teaching they arestill living. . . . (The men quoted) are all dead now, butthey fought for the truth as they saw it, and that isexactly what we ought to do... Conditions change, butlet us live in the present and meet the conditions wehave now."

Wisdom may be gleaned, parallels drawn, and lessonslearned from the words of the righteous dead, but itdishonors the dead and misleads the living to try toprove doctrine by what good men of the past said whilethey were struggling with the problems of their day.Instead of abusing their words to line them up with apeculiar idea, Srygley pleaded, "Suppose we let theirashes rest in peace."

What is a miracle? There is a need for the average member of the church of our Lord today to consider thequestion, "Are there miracles today?" It seems thatthere are many indications of this need as we listen tothe kind of language used among the saints.

There are generally three words used in the New Testament that have to do with a "miracle." By use of thesewords the idea of the miraculous is set forth. 1) SEMEION; 2) TERAS and 3) DUNAMIS. Let us look at each of these words.

Vincent says of the word SEMEION: "Pointing tosomething beyond itself, a mark of the power or grace ofthe doer or of his connection with the supernaturalworld" (VINCENT'S WORD STUDIES OF THE NEW TESTAMENT, Vol. 1, p. 66). W. E. Vine says,"Tokens of divine authority and power." In the Authorized Version, this word is translated "signs." One of theplaces where it is found is Heb. 2:4.

Of the word TERAS, Vincent says, "A portent orprodigy" (op. cit.). Vine says, "Something strange, causing the beholder to marvel, is always used in the plural,always rendered 'wonders,' and generally follows SEME I A, 'signs,' the opposite order occurs in Acts 2:2243; 6-8; R.V.; 7:36; in Acts 2:19 'wonders' occurs alone"

(W. E. Vine, EXPOSITORY DICTIONARY OF NEW TESTAMENT WORDS, Vol. 4, p. 228).

The final word, DUNAMIS, "Power, inherent ability,is used of works of a supernatural origin and character,such as could not be produced by natural agents andmeans" (W. E. Vine, EXPOSITORY DICTIONARYOF NEW TESTAMENT WORDS, Vol. 3, p. 75). Whilediscussing the word TERAS ("wonders"), Vine makes avery fine statement: "A sign is intended to appeal to theunderstanding, a wonder appeals to the imagination, apower (dunamis) indicates its source as supernatural(Vol. 4, p. 228).

I used to marvel back a few years ago at the greatmilitary, prop-driven, cargo planes, some of which werehalf the length of a football field, that could fly 300 MPH with nearly 118,000 pounds of cargo plus a crewof men. Someone says, "Why, it was a miracle that thething could fly at all!" No, dear friend, that was nomiracle! Such a ship was the Douglas Cargo-Master.Now let me tell you why it was no miracle that this planewas able to fly. With a wing span of nearly 200 feet, itwas powered by four huge gasoline engines, each equipped with a large 3-blade propeller. That's how it flew! There is a law of physics known as "Bernoulli'slaw," called by this name only because a man by thatname discovered it. It is the application of this law thatgives any airplane lift to enable it to take off, fly, andeven land properly. Such a law acted upon the propellers of the plane under discussion, giving it sufficientspeed, which also enabled the huge wings to give theship enough lift to keep it in the air. The same thing alsois true when a baseball pitcher is able to put the properspin on a ball, it is the principle that causes the ball tocurve. No, there is no miracle involved in such things.All such things act according to the well defined laws ofnature.

We hear a song on the radio that says, "It's gonna takea miracletomake me lovesomeone new ___for I'm crazy for you!" But some of our own folk have started using the word "miracle" even more flippantly thanthat. We hear them speak of "miracle drugs," "miraclefoods," "the miracle of childbirth," etc.

No, we believe that the age of miracles ended with the first century. But the miracles recorded in the NewTestament were truly miracles for they were characterized by actions which were supernatural in that theydefied all laws of nature. And, friends, since their purpose was to confirm that the things those "holy men ofGod" spoke were true, and we now have that Word in itscompleteness, we are not going to see any miraclestoday (Please go back and study Mk. 16:17-20; Heb. 2:14; 1 Cor. 13:8-13; Jas. 1:25).

Remember, just because something appears to beunusual or out of the ordinary, and we cannot explain orunderstand it, such does not constitute it miraculous; itis nothing more than phenomenal or astonishing.

Brethren, let's watch our language!

After preaching 10 years I wrote a piece on "AdviceTo Young Preachers." It is debatable whether I wasqualified, but it had a better reception than anything Ihad written up to that time. I hadn't planned to do thisevery decade. However, here I am writing about preaching again. This treatise contains no "new revelations"on the subject. It is merely one man's viewpoint onseveral random topics that pertain to preaching.

"Apollos Age" Vs. "Paul Age"

There is a story about a famous preacher of the fourthcentury, named John Chrysostom. He was the best

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preacher of his day, which earned him the title of "thegolden mouth." He was dedicated and took his sermonsseriously. But he was disturbed because believers, atthe end of a sermon, would often applaud. He found thistotally unacceptable in worship services. To correct thisabuse he preached a sermon titled "The Pulpit Is Not A Stage." He rebuked the congregation for their flippantway of listening. He drew a distinction between thetheatre where actors spoke for entertainment and thepulpit where the speaker was leading people in worship.The audience was impressed with his sermon—and theygave him a standing ovation!

Some have it and others don't. This illustration seemed like a fitting way to introduce the observationthat we have surpassed the "Paul Age" in the church and are now in the "Apollos Age." Paul's "bodily presence was weak, and his speech of no account" (2 Cor.10:10). Apollos was dynamic and eloquent. There isnothing wrong with eloquence. It should not be theprimary factor in hiring a preacher. Eloquence is noguarantee of anything, except that one is a giftedspeaker. One may be eloquent but deficient in knowledge, as was Apollos. There are a number of "Pauls"among us (both young and old) who have good Bibleknowledge and a love for the word, who are being overlooked because they are not eloquent. These men coulddo a good work but our desire to hear an orator often causes us to make some unwise, unsound, and unfairjudgments.

The Preacher Parade

If you haven't heard this expression, it refers to the practice of a church parading a string of preachersacross the pulpit to let the congregation see what theyhave to pick from in hiring a preacher. Several may "tryout" in the process.

This practice has several harmful possibilities. It can cause dissension when one segment is pulling for theirfavorite while another pulls for theirs. It puts preachersin competition with each other and may create strainedrelationships. It prolongs the process, making preaching brethren wait about making other plans till theyfind out how the competition went.

The "preacher parade" seems like a "necessary evil."Surely there is a better way. Why not make a definitedecision on one man at a time instead of putting brethren "on hold?" By the same token, preachers shouldpractice the golden rule and not lead a string ofchurches on to see which one makes the best offer.

Should Preachers Specialize?

We live in an age of specialization. Two medical interns were discussing their professions. One said he was an eye specialist. The other inquired, "Which one?" Ihave benefited from the in-depth study of others andhave found it difficult to refrain from devoting full timeto a few of my favorite topics. But this raises the question of balance and moderation. In short, I have concluded that a preacher should try to learn everything hecan about everything.

The Preacher's Wardrobe

Not much is said about the preacher's attire in Scripture. John the Baptist wore "raiment of camel's hair and a leather girdle" (Mt. 3:4). Vine says enduma (raiment) "was used of the clothing of ancient prophets intoken of their contempt of earthly splendor, Zech. 13:4,"

p. 199.

Occasionally we hear "oohs" and "ahhhs" over how some preacher dresses. The principles of humility andmodesty should apply to his appearance. The messageshould be remembered more than the man. As one oldtimer expressed it," God's not interested in 'show horses.' He's interested in pack mules."

A Plea For Balance

Positive Or Negative Preaching? We should not

insist that it be "either/or." The Bible contains both

construc-tive, positive teaching as well as negative

instruction. We should maintain the balance. In

avoiding one ex-treme we must be careful not to back

off the cliff in the other direction. Extremes can be

dangerous and conse-quential. Neither extreme is a true

representation of the gospel.

Issues Vs. The Gentler Graces, When I began preaching I remember making light of denominational preachers who only preached on "love and mercy." I don't believe they taught the

whole truth on these topics, but I had gone to anotherextreme. A look at my records shows that I was preaching only on issues and "isms."

A friend who works in a bookstore expressed concern that books on counseling sell well but books on doctrinal topics do not. This is an extreme that is cause forconcern, but it is probably a reaction to another extreme. When we preach only on technical issues and neglect the fact that people have personal problemswhich are very real (depression, grief, loss of confidence,etc.) we are not proclaiming the whole counsel of God (Acts 20:27). We need lessons on practical daily living ofthe Christian life and we also need grounding in great Biblical doctrines that men have so often perverted.When we proclaim only half the message, people willeither turn elsewhere to have their needs met or theywill be unbalanced Christians. Some may be harsh andunfeeling, wanting only to argue technicalities whileleaving weightier matters undone. Others may developa better self-image but are soft on knowledge and conviction of doctrinal truths. Love and mercy are greatBible principles that we should not neglect. So is obedience, whether to the plan of salvation or the work andworship of the church.

Disposition In Preaching. In preaching and debating, uncalled for treatment may throw a stumbling-block in the way of those who might obeythe gospel. Deliberately insulting and smart-alecknessare always out of place (Col. 4:6). We can be firm anddeliver rebuke when necessary without getting nastyor reflecting on the person(s) whose soul we are tryingto save. We should not do anything to give honorablecontroversy a bad name, especially if we expect men to defend what they

teach. On the other hand, we must not soft soap thegospel. Vague generalities, "good words and fair speeches," and such like will not result in genuine conversion or encourage those already converted to be totalChristians. (The second part of this article will appearnext month).

The disciple of the Lord needs to pursue those thingsthat will contribute to peaceful relations in the Lord's body, according to Romans 14:19. Both 1 Peter 3:11,12 and Ephesians 4:4 also emphasize the obligation to establish and maintain peace, with the latter passageviewing peace as a bond that ties one Christian to another as they endeavor to keep the unity of the Spirit.This very passage would indicate the futility of tryingto keep any unity based upon the wishes and plans ofmen; but the effort to keep the unity prescribed andprovided here, when carried out in peaceful ways, meetsGod's approval.

The kingdom which the prophets foresaw was apeaceable one—peace would be enjoyed with God andamong fellow-citizens (Isa. 2:2-4; Zech. 9:9,10; Isa. 59:2).It is truly wonderful when the peace which Christ established with God through his death guides and permeates the dealings of Christians with each other. On theother hand, how tragic it is to observe brothers andsisters in Christ mar that peace through the development of sinful attitudes toward each other. Because of their carping criticism, objecting disposition, and"picky" ways, they have fomented friction, factionalism and obvious fracture over insignificant mattersthat ought never to divide churches. God has sought to guide in these matters by His presentation of attitudesand actions guaranteed to contribute to peace and edification in a local church. Notice the link between peace and edification in Rom. 14:19: whatever produces peace will also make edification possible, for such is the environment necessary for spiritual growth to flourish. Theeffort being considered here is essential while we seek touphold truth and contend for the faith. These very attitudes also make it easier to deal with matters of congregational purity and practice.

Lowliness

The place to begin is the attitude of lowliness, according to Eph. 4:2 and Phil. 2:3-6. This attitude is a lowestimate of self in comparison with others, a sense oflittleness which has arrogance as its opposite. Jesus taught that there would be no "big I's" and little you's"in his kingdom in Matt. 20:26-28. The "rule-or-ruin" disposition of many is foreign to the spirit of Christ andChristians. There is no room for the self-will that insists upon having one's own way, but rather there should behumble submission to God's will and to one another in seeking ways of reconciling differences and solvingproblems (1 Pet. 5:5). Stubborn haughtiness will pursuethe course of destructiveness, even to the point of crucifying Christ's spiritual body before an unbelieving world; but lowliness will pursue peace and edification.

Meekness

Eph. 4:2 next mentions meekness, the gentlenessthat makes one teachable and the mildness that quietlygoes about removing differences and soothing injured feelings. We do not refer to the weakness leading one to believe or accept whatever he is told or the passiveness that permits evil to flourish. Call to mindMoses in his valiant opposition to error. He was themeekest of all in God's classification. Christians must learn to deal with each other in gentleness, not displaying the harsh attitudes that so often have been defended as "holding to sound doctrine." Instead of theabusive speech used to "get somebody told," we mustlearn to substitute the power of the gospel: here God exerts His divine power and light. More light and lessheat are needed; lower voices and calmer spirits mustprevail. Battles for truth are never won by carnal weaponry; they are gained through teaching truth and thatalone!

Longsuffering

The same passage in Ephesians includes this quality,which means "long-tempered." In the midst of spiritualconflict, many a battle has been lost by shortness oftemper. In its stead there needs to be self-restraint inthe face of provocation, making impossible a hasty retaliation or prompt punishment. Remember that God's longsuffering means salvation (2 Pet. 3:9,15). Ought wenot to be as longsuffering as He in our dealings with one another. Longsuffering is the key to long-lasting marriages, not an absolute agreement by husband and wifeon every little matter; and it will also sustain us in ourdealings with Christians. When you are tempted to giveup on that weak brother, remember thankfully thatsomeone did not give up on you. Remember his spiritualwelfare instead of our own convenience.

Forbearance

Forbearing one another in love also appears in Eph.

4:2. It means bearing with, holding up, enduring each other. In love for that brother or sister forbearance becomes easier. This quality is necessary because noone of us does everything to the liking of all others.Each of us could sooner or later discover some qualityor habit or mannerism in another that he does not like. Bearing with one another in love will cause us to leaveprivate opinions where they belong, instead of magnifying them, emphasizing them, taking sides over them,and finally dividing over them.

Self-Control

Self-control is mentioned in 2 Pet. 1:6 and implied inRom. 12:18. Self-mastery is the guidance system that integrates and governs all powers given to man, eventhose capable of abuse, so that one's life manifests thevery attitudes and qualities composing this article.Self-control will temper our speech for the work of edification, that we might minister favor to those who hearus, even as it helps us know how to answer each one(Eph. 4:29; Col. 4:6). It also will help us to eliminate all abusive speech (Gal. 5:14,15).

Forgiveness

An enumeration similar to that of Ephesians 4:2 isfound in Colossians 3:11-14. An addition in the Colossian passage is forgiveness, the willingness to count oneas if he never committed the wrong. A refusal to forgivehas often nursed old grudges and resurrected the problems of yesteryear to the division of God's people. Wemust be reminded that a readiness to forgive is essential if we expect to receive forgiveness from God (Matt.6:15).

Love Colossians 3:14 places love at the end of the list butsays that it tops the list in importance. "Above all thesethings, put on love __ " The list headed by love is quiteformidable, but the priority of love is seen and explained in the very passage. Love is here viewed as a bond, that which cements or ties together. It is heredescribed as the perfect bond: it serves to bind togetherall of the other marvelous qualities in the context. Without love they become disjointed and ineffective; withlove joining them, however, they become one mightychain. Friend, check your life. Are these qualities missing? If so, it is because you do not have the kind of loverequired. Love will cause us to act in all of the waysdenoted by the words of the context.In view of the importance of peace as a bond joiningour efforts to keep the unity of the Spirit, let eachremove all attitudes that would disturb that peace, thatwe might not mar that unity which we ought to bekeeping.

"THE UNITY OF THE SPIRIT"

Nowhere is the inconsistency and disobedience ofman more apparent than in the areas of unity and division. Both Old and New Testaments are plain in theircondemnation of division, and exhortation to unity among God's people (Ps. 133:1; 1 Cor. 1:10). Israel experienced a major division between the Northern andSouthern tribes in Old Testament times, and the churchhas seen its share of division in the New Testament dispensation. Yet, the Bible is plain in identifying thosethings which make for unity, and contribute to division.

We should not expect man to attain to any degree ofunity when "every way of man is right in his own eyes"(Pr. 21:2). There was division and confusion amongGod's people when this course was followed (Judges17:6; 21:25), and we should expect nothing better whenthe religious world practices and upholds division, refusing to acknowledge the purity of the wisdom fromabove as a prerequisite to unity and peace (Jas. 3:17).But, as I said in the beginning, man is inconsistentbecause he admits on the one hand that unity is pleasing to God, while on the other hand he will not leave off those things which cause division.

The kind of unity which is taught by the Spirit is setforth in Eph. 4:1-6, and it is to this passage that we turn.

The Right Attitude

In verses one and two, the apostle emphasizes the need to exercise "lowliness and meekness, with longsuffering, forbearing one another in love." Man doesn't exhibit much meekness, when he elevates his own wisdom, ways and creeds above those of God. And, whenwe have more affection for our traditions and institutions than we have for Christ, the truth, or the church,we display a haughty attitude toward things divine,and toward those who plead for "the unity of the Spirit."

David and Abner had been reconciled to each other,and David had made peace with the house of Saul, yetothers kept the fires of division alive (2 Sam. 3-4). All too often the old Hatfield-McCoy type of feuding ishanded down from generation to generation, which precludes any progress toward unity.

The Right Effort

Some people manifest a commendable attitude toward unity, but are weak on effort. Endeavour means to try, and man could meet this requirement if he woulddisplay as much zeal in the direction of unity as he doesin the area of division. More diligence would complement the right effort, not neutralize it.

The Right Plan

Neither will the right attitude, nor the right effortavail anything without the right plan. This plan is comprised of forty-one words, counting those in italics.There are thirty-three one syllable words, and eight two syllable words in verses 4-6. How can man expect toimprove on that?

Think of all the ecumenical counsels that have convened, all the plans that have been presented and considered, then take another look at this plan presented bythe Holy Spirit: "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, onefaith, one baptism, one God and Father of all, who isabove all, and through all, and in you all."

Man rejects the very first point in this divine plan,and then tries to arrange the rest to fit his own likes ordislikes. He may cover his failures in a multitude ofwords and theological maneuverings now, but he will behard pressed to explain to the Lord why he couldn't understand such plain, simple language, and why hedidn't manifest a better attitude and make a better effort toward "the unity of the Spirit."

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

PREACHER TAKES STAND MICHAEL S. SCOTT, P.O. Box 53, Middletown, IN 47356— Wayne Goforth of Jadwin, Missouri, who formerly preached among churches which support human institutions and engage in centralized control and oversight operations, has taken a stand forthe whole truth. We carried on a lengthy correspondence for the past two years on the issues. His attitude throughout has been excellent. He is a man who loves the truth and is not ashamed of it. His wife stands with him in the truth. He is ready to preach the whole counsel of God. For refer-ence, you might contact L. A. Stauffer of St. Louis, MO and Luther W. Martin of Rolla, MO. Should any brethren wish to contact brother Wayne Goforth, his address isCedar Grove, Rt., Box 75, Salem, MO 65560.

NEW PUBLICATION JUSTICE is the name of a new bi-monthly magazine edited by Allan Turner of Louisville, Kentucky. It is published by the Committee ForJustice in Government. It is designed to combat secular humanism inlaw, philosophy, medicine, the media and education. This publication affords a forum through which to oppose such evil without being identified with the Moral Majority and other such groups which fostermuch false doctrine while opposing other errors. Allan Turner, Gene Frost, John Humphries and others involved in this venture are wellinformed on these issues. Subscription price is $12.00 a year. Write:Justice, P.O. Box 33201, Louisville, KY 40232.

NEW CONGREGATION JOHN H. COPELAND, 580 Maddox Lane, Powell, Wyoming—Anew congregation has been established in Powell, Wyoming. We havebeen meeting since the first Sunday of January, 1986. Two familiesare meeting together to worship the Lord and work jointly to carry out New Testament teaching. If you are planning a visit to Yellowstone Park this year, we extend to you a hearty welcome. Wemeet in my residence at the above address. After you arrive in Powell, you may call us at 754-5973 or 754)7141. I get much enjoyment out of reading SEARCHING THE SCRIPTURES.

CHURCH NEEDS PEWS

The Crandall, Indiana congregation is moving its location to New Salsbury and needs pews. Please contact BRUCE SHEARER, Rt. 2,Box 92A, Depauw, IN 47115. Call (812) 347-2557. Reggie Robarts isnow preaching for this congregation.

A TWO-WEEKS MEETING

The Expressway congregation in Louisville, Kentucky has just concluded a two-weeks gospel meeting in which Dee Bowman did the preaching. Singing was led the first week by Rollin Morris and the second week by R. J. Stevens who also offered singing instruction tosong leaders before the evening services and then led about 30 minutesof congregational singing. Since few churches have meetings this longany more, a number of brethren have been anxious to know about the meeting. Attendance was good throughout with better support fromlocal members than in most one week meetings. Although there wereseveral other meetings in progress in the area both weeks, there wasstill good support from other places. The members worked hard andfrom the first brought many visitors to the services. Six were baptizedand one restored. The interest and attendance grew during the secondweek with 320 on Sunday night and closing with 380 the last nightwhich well fills the building. Good preaching and good singing are apowerful combination and still do good in these modern times. Wethought our readers would like to know that people will still attend atwo weeks gospel meeting.

PREACHERS NEEDED MIDDLEBOURNE, WEST VIRGINIA—A full-time gospel preacher is needed for a well established congregation of 155 members. Outstanding opportunity for a working preacher to laborwith us. Modern brick, three bedroom house, provided adjacent to thechurch building. Middlebourne has a population of 1,000 but is thecounty seat. We are located only a few miles from Paden City and NewMartinsville. Write, giving full information to: Elders, Church of Christ, Middlebourne, WV 26149.

CONYERS, GEORGIA—The church meeting at 1695 Flat ShoalsRoad needs a full-time preacher. Attendance runs 40-50. This is theformer Snapfinger Road church. Some outside support will be needed.Located between Atlanta and Covington, Georgia in a rapidly expanding area. Call HOLLIS COLLIER (404) 483-0390; or PAUL LOOPER

(404) 241-5112.

SALEM, OHIO—The Salem church needs a full-time preacher.Those interested may write the church at: P.O. Box 446, Salem, Ohio44460; or call WAYNE HAMILTON (216) 821-1152; or REX TEAGARDEN (216) 424-7010.

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CLEVELAND, MISSISSIPPI—The North Cleveland church is looking for a full time preacher. About 40 in attendance. Partial support is available. Contact Randy Andrews, Rt. 1, Box 112, Merigold, MS 38759, Phone (601) 745-6180; or call William Sheady

(601) 756-2502; or call Harold Hurst (601) 686-4589.

HUMBOLDT, TENNESSEE—The Elliott Street church in Hum-boldt needs a full time preacher. Jim Allen, who has been here forthree years is moving. Those interested may write Clarence Spain,1606 Poplar, Humboldt, TN 38343, or call (901) 784-6595.

PEKIN, INDIANA—The church in Pekin is looking for a young man for preacher training to work about 10 weeks this summer with thelocal preacher, Darrell Haub. He will help with sermons, classes,visitation, call-in-radio programs. We will provide room and board and some support. He will need an automobile.

PREACHER WANTS TO RE-LOCATE MIKE HUGHES, P.O. Box 75, Joaquin, Texas 75954—As of June1,1 will be looking for a place to preach. I prefer a self-supporting work. Write me at the above address or call after 5 P.M. central time

(409) 598-9789.

NEW CONGREGATION McCOMB, MISSISSIPPI—In October three families (six adultsand three children) started meeting. On April 13 we began renting abuild-ing at 430 Georgia Avenue. Exit I-55 at Smithdale exit, go to

U.S. 51, turn right and go one mile to the building on the left. AllanSmith is the preacher. For information call (601) 276-3046 or 2767580.

GLENN SEATON, 1814 Buchanan, Wichita Falls, Texas 76309— A few weeks ago the leaders of the Floral Heights church in Wichita Falls learned that two members of this congregation weresupporting the work of Charles A. Holt by (1) being on the board of trustees of the TRUTH AND FREEDOM MINISTRY, INC. (formerly HOLT MINISTRIES, INC.) and (2) spreading the falsedoctrine of Charles Holt through the EXAMINER (published byTRUTH AND FREEDOM MINISTRIES, INC. and edited byCharles Holt. After meeting with these two men, the leaders madeknown to the congregation what was going on, in keeping with Rom.16:17; 2 Jno. 11 and 1 Cor. 5:6. Before this information was made known to the congregation the men involved withdrew their membership from Floral Heights. It is our prayer that others will take appropriate action to stop the spread ofthis doctrine which undermines the local church and the Biblical role of elders. It is encouraging to know that there are still godly elderswho will defend the truth.

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EDITORIAL LEFT-OVERS PREACHING IN CANADA—For the past two weeks my wife andI have been in meetings in Ontario, Canada. The first meeting wasat Jordan in the Niagara peninsula, not far from Niagara Falls. Thechurch at Jordan has a long history of good works. It was established in the days of Alexander Campbell and he preached there on occasion.Over the years many good men have worked locally and in meetingsthere. Bill Hall is presently preaching at Jordan and doing excellentwork. In spite of giving up several families to start congregations atWellandport and St. Catherines, the church is now about the size itwas before those works began. There is an impressive group of youngpeople who take an active role in the work. Two were baptized and onerestored. This good congregation has supported faithful men throughout the province to preach the gospel.

The second meeting (still in progress at this writing) is in SouthRiver, Ontario, 230 miles north of Jordan. This is in the heart of a beautiful hilly area where lakes abound. It is excellent for fishing and hunting and many tourists come here. South River is about 50 milessouth of North Bay. The church here has a very attractive meetinghouse. Attendance on Sundays runs about 40. Jim Nicholson has beenthe preacher here since the work began. Three families from heremoved up to Timmins (240 miles north) to establish a congregationwhere John Hains is the preacher. John was converted at South Riverand is married to the daughter of Jim and Joan Nicholson. Some havebeen baptized there since the work began, mostly from French background.

There is much work yet to be done in this great country. There are many cities and towns where works could be started. The laborers arefew.

IN THE NEWS THIS MONTH BAPTISMS 170 RESTORATIONS 48 (Taken from bulletins and papers received by the editor)