WALKING IN LOVE

"Be ye therefore followers of God, as dear children; and

walk in love, as Christ also hath loved us, and hath given

himself for us an offering and a sacrifice to God for a sweet

smelling savour" (Ephesians 5: 1, 2).

It is quite obvious from both language and attitude of themasses today that they have no true understanding aboutthe scriptural teaching of the word of God concerning the love of God and the love of one's fellowman. The Bible contains much teaching on the subject of love and the objectof man's love. The denominational world and manyunlearned brethren are trying to disguise sin under a perverted definition of love.

The American Standard Version makes the thought inthis passage even plainer: "Be ye therefore imitators of God,as beloved children; and walk in love, even as Christ alsoloved you, and gave himself up for us, an offering and asacrifice to God for an odor of a sweet smell. "

I should like to briefly call attention to three points in theseverses. First, we are instructed to be followers or imitatorsof God as dear or beloved children. In the verses goingbefore this passage we are instructed in the properrelationship that should exist between brethren. All forms ofevil and immoral conduct are forbidden. Instead, we are toimitate God as His children and deal with each other as God deals with us. The last verse of chapter 4 states that God alsoin Christ forgave you, hence, to imitate or follow God wemust have that ready mind to forgiveeachother.Whileweare certainly to

follow God in every thing required of us, I understand this

verse to particularly relate to our dealings with each

other, because of the context. Both before and after these

two verses in Ephesians 5, the subject matter deals with

human relationship.

God does not tolerate such sins in the lives of His

children as are mentioned here. He does not ignore such

conduct and allow it to continue without a just condem

nation of it. If I follow God as a beloved child, I will have the

same attitude toward such sins. If this is not what is meant,

what does the language mean?

Second, we are to walk in love. "Walk" signifies themanner of life one lives. His manner of life is governed blove. This brings two questions to mind: (1) What is one to love? and (2) what does love do?

The New Testament clearly teaches that we are to loveGod (Matthew 22: 37), Christ (John 14: 21), the truth (2Thessalonians 2: 10), enemies (Matthew 5: 44), neighbors(James 2: 8), and thebrotherhood (1Peter 2:17;3: 8). Weare also taught not to love theworld (1John2: 15), iniquit(1 Corinthians 13: 6) and evil (Romans 12: 9).

Since we are to walk in love, fo owing God as belovedchildren; and since God loves even sinners (Rom. 5: 8), buthates every evil way, it follows that we must love the truthand the souls of men, but we must hate every evil wayWalking in love would mean that we follow or imitate God in all that we do. We must learn to separate the person fromthe sin of which he may be guilty. This does not mean thatwe must deal with him as if he had not sinned. When one is guilty of sin he must bear the consequences of his sin.However, love for the guilty person will lead us to try topersuade him to forsake his sin and obey the truth that hemay be made free. We cannot condone the person in sin and follow God because He does not do so.

But what does love do? Most people today have the mistaken idea that love forbids any attempt to expose one'ssins or to take any action to correct him.If God's love is our pattern the very opposite is true. The Old Testamentis full of God's dealing with men in sin and it establishedbeyond doubt that "every transgression and disobediencereceived a just recompense of reward"

(Hebrews 2: 2). God punished those who sinned. He does sonow; and He does so without partiality or respect of persons. Is this love?

If a young girl fell into a deep hole filled with water andyou could only reach the hair on her head, would youhesitate for a second to think not to grab her hair becauseit might not be an act of love, inasmuch as it would hurtand you would be abusive? If an old man stepped in front ofan automobile and your only chance to save him would be tograb him by the collar and pull him backward to the ground, would you hesitate to questionthisas an act of love?You knowitwould not be love to allow a little girl to drown because you might hurt her by pulling her hair, or allow anold man to be killed because you did not want to jerk himbackward to the ground to save his life. This is not love inany Bible sense of the word.

When oneis lostin sin and we do not exposehis error and try to get him to repent, we do not love that person as Godloves him.

Third,ourlove is tobe thekind that Christhad. Wemustbe willing to die if necessary to uphold the truth that freesmen from sin. We cannot expect to be appreciated by allwhen we stand firmly against sin in any form. But if you love as Christ loved, you will be willing to suffer for the truth.

True scriptural love is described by the Holy Spirit as: "...taketh not account of evil: rejoiceth not in unrighteousness, but rejoiceth with the truth" (1 Corinthians 13:5,6).

The Rader-Polk Debate on "Limited Benevolence"

This is a written debate between Donnie Rader of Louisville, Kentucky and John T. Polk, II of Cornersville, Tennessee. There are 12 articles contained in the debate with extensive use of charts. This is a book which you will want to study in your home and keep as a reference book. The book is well bound inplastic comb binding, so that all the material may beeasily referenced.

Proposition 1: "Resolved the Scriptures teach that in benevolence, Churches of Christ may relieve onlysaints from their treasuries. "

Affirm: Donnie Rader Deny:

John T. Polk Proposition 2: "Resolved the Scriptures teach that thelocal congregation as directed and overseen by itselders (Phil. 1: 1), is obligated in benevolence to saintsand non-saints. "

Affirm: John T. Polk II Deny:Donnie V. Rader $2. 50 ORDER FROM: Religious Supply Center

MEETINGS—LONG OR SHORT?

Churches continue to have gospel meetings. They mustthink that some good is being done or else they would stop having them. Most congregations in my acquaintancehave at least two such efforts a year and some have three orfour. Some of these meetings appear to do great good whileothers leave questions as to the value of what is accomplished. Since 1950, I have preached in 412 suchefforts covering 40 states and a few other countries. Since1975, I have spent nine months each year (March-November) in such work about every other week. Recordshave been kept as to places, dates, subjects presented, thenumber of baptisms, restorations and any occurrencewhich seemed out of the ordinary. I have also noted whatthe brethren paid me for the work so I might honestly"render to Caesar" what is his. These meetings have beenwith congregations of varying sizes and circumstances. Ihave preached under tents, in yards, in courthouses, in renovated dwelling houses, in store-front buildings, in Grange and Legion Halls, Libraries and in meeting housesowned by the brethren ranging from frame structures inrural areas to beautifully furnished houses in major cities.The brethren who have made up these churches have spanned the economic and educational spectrum, though the greater bulk have been brethren of only modest attainments educationally and among the laboring folk economically.

There have been meetings which were poorly attended.Others have seen the houses packed and with extra chairsto seat the overflow. Many meetings close with no "responses" down the aisle. Others have seen from one to40 respond in a single week or ten days. Unusually encouraging meetings have taken place at the most unexpected locations. A good many times, even in meetings where there are "no responses" that come downthe aisle, there is a gathering of strength and a developingenthusiasm which seems to reach a crescendo the last two or three days. There have been times when it appeared thatthe brethren had a meeting because it was scheduled and there seemed to be an attitude of enduring it until it could end.

Some churches go to great lengths to prepare for such anendeavor. The physical premises are made to sparkle.Members have made plans to minimize other activities andgive as much attention to the meeting as possible. The Southside lectures in Pasadena, Texas in

June found over half the members there taking vacationtime that week so they could attend all of the meeting—morning and night. They heard 16 sermons and participatedin over 3 hours of hymn singing in four days. Some brethrenseem to know how to get the mostout of advertising.Thenthere are places where it appears they would rather keep itasecretthat a meeting is going on.When grass isknee deeparound the building, the place needs painting, cleaning, andwhen nobody is even there to open the door until five minutes before starting time, then you know the work isnot very important to the people there and, should visitorscomes, they will get that same impression and may nevercome again.

How Long Should a Meeting Last?

Meetings are sometimes designed to meet different needs. Some churches have had good success with weekendmeetings in which a theme was chosen and developed tomeet a special need of the congregation. Sometimes a longer meeting might serve the same purpose. When I firstbegan to preach in meetings, we still had two weeks meetings now and then. Then the average dropped to ten days. Then to eight days. For a long time most of the meetings started on Monday night and ended on the following Sunday night. In the last few years more andmore churches have opted for a Sunday through Fridayeffort. A varietyof reasons havebeen given for this change.Some of the preachers much prefer it. Some of the congregations like it better. It avoids having to get peopleout on Saturday night. It is one day shorter than the former seven day meeting. The mostfrequent explanation Ihave heard is that by starting on Sunday, if the preacher cando a pretty good job, the appetites of members may besufficiently whetted to keep them coming through Fridaynight. May I suggest that if that is what it is all about, thensomething is wrong, badly wrong. Do the members lack suchspirituality that they have to be manipulated into attendance?Or is the preacher to be viewed as a performer who openswith ravereviews fromhis audience?Ifso, we are in trouble.

All brethren do not view the matter from the same vantage point, but after talking with a number of brethrenover the last few years, several have suggested that I writesomething of my view for whatever good it will do. It hasbeen my opinion for sometime now that brethren would bewell advised to consider longer meetings again and notshorter ones. I have never preached in a two weeks meetingthat some did not obey the gospel. When they got evenshorter, I have never preached in a ten day meeting that some did not obey the gospel. A seven day meeting(Monday through Sunday) seldom closes without someoneobeying the Lord. But I seldom see anyone respond in aweekend or Sunday through Friday meeting. Other preachers who do a great deal of meeting work have toldme the same thing.

I hold my share of Sunday through Friday meetings, butI always prefer to start Monday night and close Sundaynight, if we cannot go longer. When you start on Sundaymorning, most of the time you speak to

working to make them better. I would be glad to hearfrom others about this. "Preach the word. "

combined youth and adult classes at a Bible study period.Younearly always start with some sortof motivationaltypematerial which would have common interest. The sermon at the morning worship usually follows the same plan. ThenSunday night, or possibly Monday night, you have to get back to basic material to lay groundwork for leadingpeople to the Lord. By then, you are pushed for time to laygroundwork upon which faith rests, develop conviction and then you are short-changed in time for motivational typematerial at the end of the meeting to move people to do whatthey have learned to be right and necessary. It takes timeto establish that. Usually, on Monday nights we can begin with an overview of scripture, or something about theproper division of the word of God, followed by some approach to the issue of authority, Christ, the church, conversion, refuting of local denominational error and related subjects. These are basic. By Friday night we can move into trying to motivate people to act while buildingon the foundation already laid. You have Friday night, Saturday night, and three times on Sunday—fivesermons in just a few hours. The effect is often cumulative.People of religious background are going to be somewhereelse on Sunday. You won't have them to reach, usually, until Monday night. But if their interest is gained and theycontinue to come, it is very hard for an honest person toattend a whole gospel meeting without learning the will ofGod and feeling the pressure of truth to do something about it. Don't tell me it does not work that way. I have seen it work that way for 36 years in gospel meetings. I repeat, Iseldom ever see a Monday through Sunday meeting endwithout someone obeying the gospel, but I seldom ever seeanyone obey the gospel in a Sunday through Friday meeting. Could it be that we have inverted the order of what ittakes to reach people? We have to teach first and then motivate them to come. Jesus said "No man can come to me, except the Father which sent me draw him: and I willraise him up at the last day. It is written in the prophets,And they shall be all taught of God. Every man thereforethat hath heard, and hath learned of the Father, cometh untome" (Jno. 6: 44-45).

Brethren, there must be enough time for foundational truthto be taught and then it must soak in. Perhaps we would dowell to take another look at the content of meetingsermons.While each lesson should stand on its own, should there notbe some sense of motion from the lesser to the greater in terms of building strength of faith and conviction?

I shall continue to try to fit my schedule to meet therequirements of the brethren who are good enough to inviteme to come. I believe that gospel preaching does good. If Idid not, I would never preach again. I have lived long enough to see lives completely turned around by the influence of truth in those lives. As long as brethren callfor me to preach, or will support me to go to a place topreach just because someone ought to go and try, or, evenifImustgo at myown charges, then just thatlong I intendto preach the gospel until my race is run and the victory iswon. If gospel meetings are worth having, and they are,then we ought to keep

BIBLE CLASSES AND THE ASSEMBLY

QUESTION: Several passages in the New Testament state the church came TOGETHER In the assembly forworship and edification (Acts 10: 7; 1 Cor. 11: 17, 18, 20, 33;1 Cor. 14: 23, 26). Hebrews 10: 25 says, "Not forsaking theassembling of ourselves together.... "My question is: Sincethese verses show the church coming together into one place,do they prohibit Bible classes or dividing into groups forBible study?

ANSWER: No, they do not prohibit dividing intogroups for Bible study. Because the church came togetherinto one place for certain activities does not mean it mustcometogetherinto oneplace or an assembly for all activities.Older women are given the responsibility of teaching the younger women (Tit. 2: 3-5), but they cannot do this in theassembly of the church wherein men are present (1 Tim. 2:11-12). There would have to be a separate arrangement forthe ladies.

Paul called the elders of the church at Ephesus togetherat Miletus and instructed them (Acts 20: 17-38). If the elders can have a special study, so may the children, teenagers, young married people and the older adults. To followthe reasoning of some brethren, Paul would have had tohave called the whole Ephesian church together and taughtthe elders in the presence of the church. Such convolutedlogic would necessitate the whole church assembling into one place for teachers' training studies, new converts' class, prospective preachers' training, elders' meetings, song leaders' training and any other needed program ofstudy and training in the church. The entire concept is on the very surface a reductio ad absurdum, a Latin phrase meaning, "disproof of a proposition by showing an absurdity towhich it leads when carried to its logical conclusion.

How would a congregation conduct a radio program unless it broadcasted the service when the church was assembled? How could a church have home Bible studies? These are classes! If a church may have such studies in the home, it can have such studies in the meeting-house onSunday morning and Wednesday night. These organized (systematically arranged) studies do not take the place of thewhole church assembling together for worship. Certainly,the church must come together in an assembly, but thisdoes not disallow or prohibit private and limited meetingsat other times.

Bible classes, like on Sunday morning, and publicassemblies of the church into one place for worship are twodifferent things. To impose on Bible classes what God saysabout the public assemblies is a miss-fire, completely.Such brethren are not comparing apples with apples. Thisis like saying that Noah had to have tools of gopher wood because God told him to build the ark out of gopher wood.

The Bible states the church is to teach (1 Tim. 3: 15; Mt.

28: 19; Eph. 4: 11-12). It is at liberty to choose any lawfulexpediency or arrangement it desires that edifies and builds up. Obviously, separating the classes of people into homogeneous groups has proven advantageous over the years. To try to teach children and adults all in one group isan impossibility. (Maybe I should say, "Trying to teach isnot an impossibility; doing itis. ") If you teach the adults ontheir level, the children learn nothing because they cannotunderstand. If you teach the children, the adults learn nothing because they already know it, and have for years.

Actually,, God has already made the class division for usand we ought to recognize it. We read in the Bible of the babes and the full-grown (Heb. 5: 13-14), the weak and thestrong (Rom. 14; 1 Cor. 8), the men and women, fathers,mothers and children, and the young and the old. Thesedifferent classes at times have different needs and the teaching should be adapted to their special needs, this canbeexpeditiously done through various group studies.

Our secular school system has recognized the advantage ofsegregating classes of people and has grouped them together by age and levels of learning. What a mess oureducators would make of things if they would lump themtogether in one big assembly-hall and try to teach them all at once. We parents would yell and scream in oppositionuntil changes came about. People have more sense towardthat sort of thing then they do religion.

I go into homes during gospel meetings for dinner wherethere are 3 or 4 children of different ages. One little toddlernurses a bottle, but I have noticed the others do not get abottle. They get meat and vegetables. Wonder why all thechildren were not put around the table and given a bottle?For that matter, why did not all of us justhave a bottle? Theanswer is obvious! Yet, the "no-separate-class" brethren have everybody to line up together in the assembly for the"spiritual bottle, " or else they try to feed everybody"meat. " It will not work at home and it will not work in the church.

These brethren who oppose group arrangements to teachthe Bible are reactionaries and factionalists who have never built great churches for the Lord, but have met in minusculebuildings through the years because their approach is counter-productive. Extremism destroys the joy of Christian living and paralyzes the church of the vibrancyand vitality that must characterize the New Testament church. The Lords says to "go, teach, baptize and teach. "Let's use, therefore, every scriptural means at our disposalto execute this Great Commission.

The Apostle Peter's last Epistle, reminds mankind of theworld that once was, and then foretells the destiny of theworld thatis! Noticeplease:

" __ by the word of God the heavens were of old,

and the earth standing out of the water and in the

water, by which the world that then existed perished,

being flooded with water. But the heavens and the

earth which now exist are kept in store by the same

word, reserved for fire until the day of judgment and

perdition of ungodly men" (2 Peter 3:5-7). "But the day of the Lord will come as a thief in the night, inwhich the heavens will pass away with a great noise, andthe elements will melt with fervent heat; both the earthand the works that are in it will be burned up. Therefore,since all these things will be dissolved, what manner ofpersons ought you to be in holy conduct and godliness,looking for and hastening the coming of the day of God,because of which the heavens will be dissolved being onfire, and the elements will melt with fervent heat. Nevertheless we, according to His promise, look for newheavens and a new earth in which righteousness dwells" (2Peter 3: 10-13). By inspiration, the Apostle Peter informsus that the heavens and the earth we now know, will beburned up; intense heat will be the cause; the heavenswill pass away with a great noise. Some scientists havearrived at a "big bang" theory for the creation of God'suniverse. But, here, the Bible tells us of a "big bang" thatwill destroy the heavens that are at least in proximity to theearth. Peter further admonished his readers that in view of this ultimate end of the heavens and the earth, what kindof people should we be in thought, disposition and conduct?

The Jews' First, Second and Third Heavens!

The ancient Jews, in their thinking, divided the 'heavens' into three parts: (1) The 'upper' heaven, which was the abode of God and His angels. (2) The 'firmament' wherein the sun, moon and stars are stationed. And (3) Theatmosphere immediately surrounding the earth, where theclouds form and where the birds fly.

The writer of the Psalms, referred several times to the birdsor fowls of heaven (Psalms 79: 2; 104: 12). This obviouslyrefers to the atmosphere adjacent to the earth's surface.

The Psalmist also refers to the 'firmament' which displays the sun, moon and stars. Such as Psalms 19: 1-"...the firmament shows His handiwork... " Daniel writes of the "...brightness of the firmament... "

(12: 3). This deals with the 'heaven' above the birds and clouds, but below the abode of God.Finally, the 'third heaven' is referred to by the Apostle

Paul:

"I know a man in Christ who fourteen years ago—

whether in body I donot know, or whether out of

the body I do not know, God knows—such a onewas caught up to the third heaven and heard inexpressible words, which it is not lawful for amantoutter "(2 Cor. 12: 2-4). Paul indicates that a revelation was given him in this instance. This could only have emanated from the heaven,which is God's dwelling place.

The heaven(s) that will pass away with a great noise, would not include the abode of God Himself, but the atmosphere near the earth, and possibly the heavenly

bodies in the firmament.

Paul WritesofChrist'sComing In Flaming Fire!

".... you who are troubled rest with us when the Lord

Jesus is revealed from heaven with His mighty

angels, in flaming fire taking vengeance on those who do

not obey the gospel of our Lord Jesus

Christ........" (2 Thess. 1: 7-8).

Here, the Apostle Paulprovides additionalevidenceof the termination of the earth as we know it, at Christ's coming.

The Apostle John Writes of ANew Heaven and New Earth!

".... And I saw a new heaven and a new earth, for the firstheaven and the first earth had passed away. Also there was no more sea. Then I, John, saw the holy city, NewJerusalem, coming down out of heaven from God,prepared as a bride adorned for her husband" (Rev. 21: 12). The foregoing passages of Scripture, list Peter, Pauland John, all testifying to the termination, the ending of theearth... this first earth.

Summary

If you are a person who thinks the present earth willcontinue to exist after Christ's coming, just notice how manyplain Scripture statements you are ignoring:

1. Heavens and earth reserved for fire! (Peter).

1. This holocaust will come unexpectedly, as a thief. (Peter).
3. Heaven willpass away witha great noise.(Peter).
1. The elements will melt with fervent (intense) heat. (Peter).
1. The earth and the works in it will be burned. (Peter).
2. All thesethingswill bedissolved.(Peter).
3. Heavens will be dissolved, being on fire. (Peter).
4. Elements will melt with fervent heat. (Peter).

1. We, according to His promise, look for new heavensand new earth. (Peter).
2. The Lord Jesus from heaven, in flaming fire, takingvengeance upon those who do not obey the gospel. (Doesyour religious persuasion teach you to obey the gospel?)(Paul).

11. John prophesies about seeing a new heaven and new earth.

1. The first heaven and the first earth had passedaway. (John).
2. 13. There was no more sea. (John).
1. The new Jerusalem, the holy city, coming down from God out of heaven. (John).

Conclusion

The Jehovah's Witness doctrine that the present earthshall continue forever, is just plain false.... it's wrong! You must either accept the truth of God's Word, and therefore reject the J-W falsehood, OR, reject the Bible in order tobelieve the J-W doctrine.

GOOD RELIGIOUS LITERATURE

Not many people outside of Franklin County, Alabama,ever heard of L. N. Sparks. There are probably few there now, other than descendants, who remember that he onceserved the Lord inthatregion.We recall him onlybecausehe wrote to F. B. Srygley when both men, friends for half acentury, were nearing the end of life. His letter was not intended for publication, but Srygley thought it said somethings that should be made public.

Sparks lived in a day of large families and his clan was no exception. Srygley said, "Brother Sparks reared a family—not one child and a poodle dog, but a real family in size. " Hehad eleven children, all of whom had obeyed the gospel. Fourof his five sons-in-law were not Christians when theyentered the family, but they also obeyed the gospel. Hesaid he had "forty-five or fifty grandchildren, " all but two of whom had become Christians. Srygley was "a little amused that the brother has lost count of the exact number of grandchildren, but he knows exactly how many have notobeyedthe gospel." His emphasiswas in the rightplace.

Red Bay was Sparks' home at the time, but earlier in life he lived near Rock Creek, where Srygley held gospelmeetings in the latter part of the nineteenth century. "Itused to be a great pleasure to me, " Srygley wrote, "to goback to old Rock Creek Church, the church of my childhood,and see Brother and Sister Sparks with six or eightchildren come trooping into church. The preacher wouldknow that father and mother with every child that was oldenough would give good attention to the sermon, and thelittle ones would behave themselves, because they weretaught to do so. "

In his letter, Sparks said, "If I have ever done any good, it was by scattering good books and tracts, and theGospel Advocate was a lot of help to me and my family. "(That was back when the Advocate was a citadel for strength for the old paths. ) He attributed the conversionof his sons-in-law to his furnishing them with goodliterature. He knew that papers, tracts, and books cannotreplace the Scriptures, but he also knew that God wantsthe gospel preached and that the printed page can do iteffectively, even reaching places where the spoken wordmaynot go.Itdid then and it doesnow.

The fact that you are reading Searching the Scripturestestifies to somebody's continued interest in good literature.I know the fear some have of religious papers, and I shareit to some extent. Too many have abused the freedom toedit and publish. But this paper has been proved by thecritical times through which it has passed. It stands todayas a voice of soundness without radicalism, moderationwithout compromise, and conviction without rancor. It rides no hobby, seeks no financial gain, and glorifies no man.

I have never edited a religious journal, have no desire to,and sometimes wonder why anyone else does. But I appreciate men like the editor of this paper who are willing to make the personal sacrifices and shoulder the primaryburdens necessary to keep publishing through the years. Ihave profited immeasurably by reading its pages and many others have. That's why I try to make sure my children have it in their homes and to encourage others to take and read it. I can share this good work by sending it to a son-in-law, or some other relative or friend.

You can do this, too, and years from now you may be ableto look back from the twilight time of life and, like L. N.Sparks, rejoice to see blessings that have come to othersbecause you cared enough to "scatter" some good religious literature along the way.

SIXTEEN QUESTIONS FOR THEPREMILLENNIALIST

It takes six syllables and sixteen letters to spell orpronounce the term "Premillennialism. " That is a generalcharacteristic of most "isms" which are produced by thedoctrines of men—completely contrary to "the simplicity that is in Christ" (2 Cor. 11: 3). By contrast, the seven-point plan for unity given by the Holy Spirit (Eph. 4: 4-6),contains thirty-three words of one syllable, and eight wordsof two syllables, for a total of forty-one words.

When the Israelites rebelled against God, they werepenalized a year for every day that it took them to spy outthe land, for a total of forty years (Num. 14: 34). At theleast, the premillennialist should have to answer a question for each letter it takes to spell the term. If theburden is too great, renounce the error of that system andembrace the truth as it is in Christ.

1. What did Philip preach "concerning the kingdom ofGod, " and into what were the Samaritans baptized (Acts

8: 12)?

2. Can we be "born again" (Jno. 3: 5; 1 Pet. 1: 23)?

1. Can we be translated "into the kingdom" (Col. 1: 13)?
1. Can we serve God acceptably (Heb. 12: 28)?
2. Can we be brothers with John (Rev. 1: 9)?
1. Did Jesus break his promise to the disciples (Mt. 16:19; Mk. 9: 1)?
2. Can we have righteousness, peace, etc. (Rom. 14: 17)?
3. If political events forced God to change his plans once concerning the kingdom, could it happen twice? Three times?
4. Are the clouds and the kingdom of Dan. 7: 13, 14 thesame as those of Acts 1: 9; 2: 30-36?
5. Are the parables of the kingdom worthless, and willwe need a new set of parables for Christ's second coming? (Actually two questions in one; consider it a "bonus" question)

11. Should we observe the Lord's supper (Mt. 26: 29)?

1. Could Paul demonstrate the "power" of the kingdom(1 Cor. 4: 20; 1 Thes. 1: 5)?
2. Is it possible to have "regeneration" now (Mt. 19:28; Lk. 22: 29, 30; Titus 3: 5)?

14. DidChrist "cast out devilsby the Spirit ofGod"(Mt.

12: 28, 29)?

1. If Christ is going to reign a literal 1000 yearswhen he returns, from whence cometh the third, sixth, andeleventh-hour laborers? (By my calculations, an "hour" would be about eighty-three and one-third years, thelength of time spent in the kingdom by the eleventh-hourworkers)
2. If the premillennialist is not "shutting up thekingdom of heaven against men" (Mt. 23: 13), then who isdoing it today?

Instead of allowing the premillennialist to act like an expert at interpreting the symbolic language of Rev. 20, weneed to keep him busy answering these simple questions,based on plain, non-figurative language. And, there are many other questions besides these which need to be answered before the Lord comes to deliver up the kingdom (1Cor. 15: 24).

When we study Bible characters, we notice various attitudes—some good and some bad. The prophet Micaiah isan example of a good attitude displayed by a servant ofGod. He lived and prophesied during the time of the weakand wicked king Ahab.

On one occasion when Ahab was trying to persuadeJehoshaphat to go with him into battle against the Syriansto take Ramoth in Gilead, Jehoshaphat asked Ahab to firstinquire of the Lord, Ahab then gathered about 400 of hisprophets together and inquired of them concerning the matter.All of the prophets said, "Go up, for the Lord will give itunto thehand oftheking" (1 Kings 22: 6). Itseems that theleader of these false prophets was one by the name ofZedekiah, and the rest were "yes-men", who went along inorder to please the king, knowing Ahab's inclination to engage in the battle anyway (vs. 11, 12), But Jehoshaphat didn't buywhat he saw and heard and askedifthere wasnot aprophet of the Lord there. Ahab responded: "There is yet oneman by whom we may inquire of the Lord, but I hate him,because he does not prophesy good concerning me, but evil"

(v. 8).

When people do not want to hear unpleasant truth, theydislike the man who might give them such. This is not anisolated case nor a minority principle. Isaiah spoke of those who did not want to hear God's truth. "That this is a rebellious people, lying children, children that will not hearthe law of the Lord: Which say to the seers, See not; and to the prophets, prophesy not unto us right things, speak unto us smooth things, prophesy

deceits" (Isa. 30: 9-10). Jeremiah also spoke of false prophets and greed and then added, "and my people love tohave it so" (Jer. 5: 31). And remember Amos? "They hatehim that rebuketh in the gate, and they abhor him thatspeaketh uprightly" (Amos 5: 10). This very attitude is seen when Amaziah, the priest of Bethel, told king Jeroboam that Amos "hath conspired against thee in the midst of thehouse of Israel:the land is not ableto bear allhis words" (Amos 7: 10). Then the wicked Amaziah said to theprophet Amos: "O thou seer, go, flee thee away into the landof Judah, and there eat bread, and prophesy there: butprophesy not again anymore at Bethel: for it is the king'schapel, and it is the king's court" (Amos 7: 12-13). (I suppose the cry today would be "don't mix religion with politics"). And in the New Testament, the Holy Spirit,through Paul, said: "For the time will come when they willnot endure sound doctrine; but after their own lusts shall theyheap to themselves teachers, having itching ears; And theyshall turn away their ears from the truth, and shall beturned unto fables" (2 Tim. 4: 3-4).

Although he hated Micaiah, Ahab finally sent a messenger to bring him before the two kings. When the messenger arrived, he said to Micaiah: "Behold now, thewords of the prophets are uniformly favorable to the king.Please let your word be like the word of one of them, andspeak favorably" (1 Kings 5: 13). In other words, "NowMicaiah, don't make waves by rocking the boat. Just go along and everything will be okay. " Micaiah's responsewas: "As the Lord lives, what the Lord says to me, that Iwill speak" (verse 14). Those who aspire to preach theWord of God should let these words sink deeply into theirhearts and make it their clarion call.

Dear reader, it would have been much easier to have gone along with the four-hundred lying, deceiving prophets in order to receive the approbation and goodpleasure of the king, but, in spite of the pressure broughtupon him, Micaiah spoke what the Lord said to him. Hedisagreed with those four-hundred men and exposed theirlie. For his plainness of speech and faith-fullness to God Ahab commanded him to be thrown in prison and fed withthe bread and water of affliction (verse 27). He certainlywas not the last to be persecuted for speaking the truth.(Consider the Lord and his apostles, and many faithfulChristians since).

Today, those who are faithful to God will have this same

attitude and will stand firmly for the truth and will

proclaim it regardless of the opposition and persecution.

When one speaks the truth there is no room for

compromise with error. The faithful man of God will

expose the lies of the teachers of errors whether they be

denominational preachers or erring brethren. He will not

beaseeker of the popularity of the masses nor of thosewho

are in high places among men. He will not "just go along"

with error, and he will "rock the boat" and "make waves" if

such is necessary. His desire will be to please the Lord by

speaking His truth. His sentiments are voiced by the apostle

Paul when he said: "For am I now seeking the favor of men,

or of God? Or am I striving to please men? If I were still

trying to please men, I would not be a bond-servant of Christ" (Gal. 1: 10).So, with this in mind, my preacher friend: "preach the word; be instant in season, out of season; reprove, rebuke, exhortwith all long suffering and doctrine" (2 Tim. 4: 2).

Faithful Christians will appreciate such a servant of theLord and will encourage and support him. They will alsohave the same attitude of great love and respect for the Wordof the Lord. To such people the Bible is indeed the Word ofGod and they seek to conduct themselves "worthy of the gospel of Christ'.... "standing firm in one spirit, with onemind striving together for the faith of the gospel" (Phil. 1:27).

What is your attitude toward the truth and those who willfaithfully proclaim it?

What the Bible Teaches

In Matthew 18: 15-17, Jesus instructs, "And if yourbrother sins, go and reprove him in private; if he listens to you, you have won your brother. But if he does not listen to you, take one or two with you, so that by the mouth of twoor three witnesses every fact may be confirmed. And if herefuses to listen to them, tell it to the church; and if herefuses to listen even to the church, let him be to you as aGentile and a tax-gatherer. "

This passage teaches very clearly that there are thingsGod wants individuals to do alone; things He wants Christians to do together, each acting in his/her own capacity; and things which He wants Christians to do together, acting as a collective. When I notice a Christianliving in sin and make an attempt to restore him, this isindividual action. If he refuses to repent, Jesus instructsme to take two or more with me. Together, we will try torestore our fallen brother. This is concurrent action. The word "concurrent" means, "occurring at the same time. "1 Concurrent action takes place when two or more worktogether toward the same end, each acting in his/her owncapacity. If my brother still continues in sin, Jesus instructsme to "tell it to the church. " Here is something that is morethan an individual acting alone, or several individuals acting concurrently; it is church, or collective action. Theword "collective" means, "formed by collecting; gathered into a whole. " Collective action takes place when two ormore work toward the same end by acting as one.

In speaking of collective action, Jesus used the word"church. " This word comes from the Greek word "ekklesia, "which means "a calling out. "1 The Bible uses the

term in two primary ways: (1) to designate all of God's people (Ephesians 2: 12-23—we sometimes call this the "universal church"); and, (2) to designate God's people in a given area who have pooled their resources under a commonoversight for the purpose of doing the things God hascommanded them to do together (1 Corinthians 1: 1, 2—wesometimes call this the "local church"). The local church isthe only organization God has authorized Christians to form for the purpose of doing things which He has commanded Christians to do together.

There are three ways in which a local church may act asa collective.

1. A local church acts as a collective when it expends funds which are under the oversightof the church in order to accomplish duties ofthe church (1 Timothy 5: 16 establishes that churches have duties; Acts 4: 335:4).
2. A local church acts as a collective when it acts through appointed representatives (Acts

6: 1-6).

3. A local church acts as a collective when the entire group makes a decision (hence, the church chooses its servants, Acts 6: 1-6; itselders, 1 Timothy 3: 1-7; and decides whom it will discipline, 1 Corinthians 5: 1-5).

The following chart illustrates some activities in whichlocal churches engage, and draws a distinction between theactions which are the responsibility of each saint to do withother saints, and which therefore constitute individual and/or concurrent action; and those which are the church's as a unit, and which therefore constitute collective action.

Saint withSaint Saints Acting asOne Assemble Provide Place, Time Take Lord's Supper Provide Elements Receive Apostles Provide Teacher,

Teaching Place, Time Pray Provide Place, Time Sing Provide Place, Time,

Book, Leader, etc.

What the Individualist Teaches

(1) In his debate with brother Smith, brother Holt affirmed the following proposition:

The scriptures teach that the local ecclesia ofChrist has reference to nothing more than disciples or saints in a given area or context, who may act individually and/or together with others in carrying out the Lord's will; and thereis no requirement (pattern) from God that theyform or constitute themselves into an organicinstitutional body corporate (functional unit) fordoing any work ordained by God.

There are two problems with this proposition. First, it teaches that the church is nothing more than disciples orsaints who may act individually and/or together (concurrently). Its author denies that a church may act as a bodycorporate. But in Matthew 18wesaw (1)individ

ual action, (2) concurrent action, and (3) collective action.

The third type of action, collective action, involves the

church acting as a body corporate. The term "body

corporate" simply means, "a society having the capacity of

transacting business as an individual. " 1 Timothy 5: 16

proves conclusively that a church may act as a body

corporate: "If any woman who is a believer has dependent

widows, let her assist them, and let not the church be

burdened, so that it may assist those who are widows

indeed. " When this passage speaks of the church it is not

speaking of an individual, nor is it speaking of several

Christians acting concurrently, for then Paul would have

had to say, "and let not the church be burdened so that

they may assist those who are widows indeed"; it is

speaking of the church acting as a unit to fulfill a

responsibility which it has.

The second problem with brother Holt's proposition isthat it makes the local church an optional arrangement.Note that it says there is "no requirement from God" for any unit action on the part of saints. In light of passages likeActs 4: 33-37; 6: 1-6; 14: 23; 1 Corinthians 16: 1, 2; 2 Corinthians 8, 9; and many others, such a position is shown to be absurd.

(2) The basic argument used by the Individualist to establish that a church is not a body corporate, states:

1. Without judgment day accountability, thereis no responsibility.
2. Churches will not be judged as corporate bodies.
3. Therefore, churches have not been assignedany responsibility.

The argument is shown to be preposterous by simplyinserting the word "government" where it uses the word"church. " It is true that governments will not be judged ascorporate bodies, but is it true that they have not been assigned any responsibilities? Romans 13 teaches that theyhave, and 1 Timothy 5: 16 (along with many other passages) establishes that churches have been assigned responsibilities as well.

We will be judged as individuals. In that judgment we willhave to give account for our activities as members of society (Luke 10: 25-37), members of the government(Romans 13: 1-5), members in the family (Ephesians 6: 1-6),and yes, as members of a local church (1 Corinthians 3: 16,17).

(3) During the debate, brother Holt affirmed several times, "the terms 'local church' and 'universal church' do not appear in the Bible. " This is true, but do these ideas appear there? Words represent ideas. If an idea is in the Bible, and by the use of a term we mean nothing more thanthe Bible idea it represents, then we are at perfect libertyto use it. (4) Brother Holt also argued that we never read of a plurality of churches in a single city. He is simply mistakenabout this. In Romans 16: 3-5, the church at Rome is told togreet the church in Priscilla's and Aquila's house. Here is one church in Rome (the one Paul was writing to), being instructed to greet another (the one which met in Priscilla's and Aquila's house). We know Priscilla and Aquila lived inRome, because Acts 18: 2 tells us that at one point theyhad to leave "because

Claudius had commanded all the Jews to leave Rome. " (5)Finally, the Individualist affirms that if a body corporateexists (a local church), individual duty is done away with.Here is where they spend most of their time. It is an argument drawn from abuses, and, in light of Matthew

18: 15-17, it is evidently not so. Here is an example of how brother Holt uses this argument to advance the Individualist's position:

In the debate I presented a chart designed toshow what happens when an individual "joins""the local church" institution. It covers the following points.

1. He/she loses—gives up—personal/individual responsibility as far as anything that"the local church" does. Remember, you are "to serve under the control of the formal organization. " Your will, voice, or vote mean nothing. It is the will of The Eldership that rules. They are the official rulers with "divine authority" to make all the final decisions for thecorporate body. You decide nothing! Your role is to attend the corporate meetings at the appointed times, at the appointed place, to engage in the appointed activities arranged foryou. You have no voice—novote— inanything. 5

Beside the fact that several of the statements made here are untrue, this charge is a slap in the face of most Christians. As Paul says in 2 Corinthians 11: 3, 20, "But I am afraid, lest as the serpent deceived Eve by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ... For you bearwith anyone if he enslaves you, if he devours you, if he takesadvantage of you, if he exalts himself, if he hits you in theface" (emphasis mine, jhj). Chapter 21 New World Dictionary, Simon and Schuster, 1230 Avenue ofthe Americas,New York, NY 10020.

2

Holman's Exhaustive Concordance of the New American Standard Version, Holman Bible Publishers, Nashville, TN.3 The Examiner, page 27. 4 The Examiner, page 25. 5 The Examiner, page 29.

Back in PrintAfter Much Demand

Charts and Debates Notes

on Institutionalism

By A. C. Grider

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How do you talk to someone who has an irreversibleillness? Whatdo yousay to them,whatdo you say to theirfamily? These were the questions that I had to face in 1976when we learned that my wife's father had cancer. Up until that time I had been acquainted with numerous people who were terminally ill and had attempted to speak words of comfort to others who had lost their loved ones,but now it was different. It was my family that was being touched by this cruel twist of fate and I felt so helpless andill prepared. In a few short months my father-in-law wasgone and we moved our family south to Alabama to bewith my wife's mother. In the months that were to follow I would leave located work and enter nursing school where Iwas destined to learn some of the most important lessonsof my life about dealing with people with irreversible illnesses as well as dealing with the families of those withterminal illnesses. Over the past few years I have thought agreatdeal about sharing myinsights with othersand wouldlike to do so at this time.

Elizabeth Kubler Ross in her poignant book "On Death and Dying" points out that the terminally ill patient and insome cases their families as well, will go through 6 stages; denial and isolation, bargaining, depression, acceptance and peace, and decathexis. Each of these stages play a significant role in the final days of the terminally ill and their families. It is important, if we are to provide thesupport and comfort to them, that we familiarize ourselveswith these terms and how to react to the patient and theirfamily as they progress through these stages.

It is not uncommon for patients, who have been told thatthey have a terminal illness, to deny that the disorder evenexists. Nor is it uncommon for them to want to visit several physicians, hoping against hope that they will tell them thatthe other physician was wrong. Eventually, after numerousvisits to various physicians the truth begins to settle in andthe individual may display anger and rage. "Why me?"seems to be one of the most common questions that theyask. Their best interest, however, is not served by suchstatements as "It's the Lord's will... " or "Things will get better... ". The factofthematter is thatthingsusually don't get better, but rather worse and building up false hopes isnot in their best interest. It has been my observation thatthe best comments that one can make in such circumstances would be simply to sit with them, withoutraising any false hopes and to provide them with comfort from God's word, prayer and your ever present concern.

Sometimes the denial process will take the form of fantasizing of some "miracle cure" that will be available anyday. I have observed that often the realization of the inevitable causes some to attempt to bargain with God, "Ifyou'll just let me see my son marry... " or "If I can only liveto see my grandchild... ", of course we cannot encourage such behavior, but we must nonetheless be aware that thisis a natural consequence of the reality that one's time is limited.

It is my personal belief that if individuals are willing totalk about their condition that we should be open and notattempt to hide the truth from them. After all it is theirbody and their life and they have a right to know what isgoing on. It is important for the patients that they be able,if they choose to do so, to talk openly about their fears, theirapprehensions, their hopes, etc. regarding death. Youwould be surprised how many people steer away from anyconversations with their loved ones about death, for fear ofupsetting the terminally ill patient. If only they had takenthe time to talk with their loved one they might have discovered that the terminally ill patient could have provided them with a sense of comfort they might nototherwise know.

It is not uncommon for the irreversibly ill to fall victim to periods of depression. By this time they have come to thefull realization that they are going to die and yet there isstill the uncertainty as to when. The outgrowth of this uncertainty is depression. During these periods sittingwith the patient and their family means a great deal, evenif you say nothing.

Eventually patients will come to accept the inevitable and if they are Christians will be enveloped with a sense of peaceand acceptance. It is then that we can provide the muchneeded moral and spiritual support that they need. Again,if they want to talk about dying, don't shrink away, it's important to them to talk about it as they search for peaceofmind,as theyprepare for the journeybeyond.

Death, for the Christians, is a bittersweet experience.While we know that God has prepared a most beautifulplace for us beyond this veil of tears, we are nonethelesssaddened by the thought of leaving behind those who aredearest and most precious to us. I have observed that theeminent death of a loved one often causes greater pain forthe family. By this time the patient has come to accept thefact that he or she will soon die, but the family on the otherhand has not yet learned to accept the inevitable. Hereagain, it is important for us to assist them through prayerand reading of God's message and through quiet meditation.

Toward the end it is not uncommon for the terminally illpatient to become totally withdrawn. They will spend muchtime alone, meditating, at this point communication becomes difficult as they attempt to mentally preparethemselves for the journey beyond. It is important that wesimply are there to let them know that they are important tous. If the patient is comatose we must not equate comatosewith dead. While their senses may be failing and the endappears near we need to understand that the last sense togo ishearing. Even though theycannotcommunicate withus they are aware of every

thing we say. So as we talk with family while visiting in theroom of a comatose patient be aware and speak words oflove and encouragement and comfort both to the patient and to the family.

I hope that I have helped someone with this information,to be a better servant in ministering to the needs of the terminally ill.

"THE LORD REWARD HIM"

When Paul wrote his final letter to Timothy, he talkedabout an evil man by the name of Alexander. He said,"Alexander, the coppersmith, did me much evil: the Lordreward him according to his own works" (2 Tim. 4: 14). Obviously, Paul meant the Lord would take care of Alexander on the great day of judgement. However,sometimes people reap some of their reward here on earth.Haman is a case in point. He built his gallows fifty cubitshigh on which he hoped to hang Mordecai but because ofhis plebeian attitude was hung himself. We use all kinds ofcliches to express this phenomenon such as boomerang or the"the chickens have come home to roost", etc.

Some forty years ago certain brethren opposed the newsponsoring church concept and the benevolent organizations which were dipping their hands deep into thechurch treasuries. The brethren who were trying to supportthese new innovations decided to brand their opponentswith the name "anti". Everyone understood this appellationwas not given as a descriptive term but as a stigmatization.That is, to brand as disgraceful or ignominious. One doesnot have to be astute to know that the antithesis of liberal is not anti but conservative. Any dictionary would tell onethat the name anti simply means against. Since everyoneis "against" something, we knew the name was given in derision.

If these liberal brethren had wanted to describe our opposition to their encroachments, they could have calledus conservatives. However, they chose to use an insidioustype of rhetoric and came up with the name anti. Wouldyou believe that after forty years their chickens have comehome to roost? I picked up a publication called The Spiritual Sword and ran across an article titled "The newanti-ism. " Well, to my surprise Garland Elkins, the writer, freely admitted they had been branded with thename anti! It goes withoutsaying he did not like it.Onpage19 of the October issue of the paper he said, "My reply toall such charges is the

same as Paul's when some of the enemies of the Lord accused him of being a member of a sect. His reply was'neither can they prove to thee the things whereof they now accuse me' (Acts 24: 13). " I wonder why brother Elkinshas gotten so worked up about being called an anti? He hasdished it out for decades. Does he not know that the reason he had been called anti is that he is opposing the Joplinsummit meetings and instrumental music in worship? His opponents say, "He has made a law where God has not. " Is that not justification for calling one an anti? In the famous metaphor of Tom Warren about the cow being tiedwith the rope, brother Elkins you need to know that according to some the rope is too short! As I recall, Tomsaid the men who make laws where God has not made them are guilty of staking the cow on a rope that is too short.Well, bless your life that is exactly what the Joplinbrethren say you are doing. You can plead innocent all youwant to but they say this qualifies you for the name anti.When we opposed the sponsoring church, which by the way is found on the same page of your Bible as instrumentalmusic, these brethren with much elation called us anti. Nowthe shoe is on the other foot and these brethren are cryingcrocodile tears. Would Tom Warren, Roy Deaver, GarlandElkins and the Memphis crowd deny that they are AGAINST certain things in the church? Kind friend, thatis all we did forty years ago. We stood opposed to theinnovations and as a result received the ignominious appellation. On page 19 brother Elkins talks about the "Joplin Summit" and the "Tulsa restoration Forum". He refers to them as "summiteers. " What has happened isthe "Joplin Summiteers" have called the "Memphis Crowd" a bunch of antis! You see all of this started when the brethren who now make up the "Memphis Crowd" startedcalling us antis. Now the "Joplin Summiteers" are calling the "Memphis Crowd" antis. Well, brethren just hang around andit could be in a few years that some wild, classical liberalwill brand the "Joplin Summiteers" or the "Tulsa Forum" asantis. They have a saying down here in Arkansas that if you don't like the weather just hang around for a few hours. Thesame can be said about the word "anti. " If you don't likeyour present name just hang around and someone mightcall you an anti! Kind friend isn't this ridiculous? Brethren in the Lord trying to gain an advantage by stigmatization.

I receive papers every day and the hue and cry isagainst liberalism. And the sad thing about it is the verymen who are crying tears over liberalism are engaged inliberalism and don't know it. They have sown to the wind and reaped the whirlwind. Back forty years ago, it was notuncommon to read an ad in the paper from a church whowanted a preacher. They would say, "No anti wanted" or"anti need not apply. " This seemed to be funny to theinnovators of that day. I suspect it is getting less funny allthe time. Another common occurrence in that day was forpeople to request that their names be taken off the mailing list of a publication. Well, history is repeating itself because I noticed in Contending for The Faith, publishedby Ira Y. Rice that this is happening today. In that paper Iread this state

ment, "Please take us off your mailing list" and it was signed by the Church of Christ in Granite, Oklahoma. Thismeans they will refuse to read the publication. So muchprejudice is built up within the heart by name calling thatmany people will not read a publication. We are reading insome of the publications today the very same thing weendured forty years ago. I do notresentsomeone calling mea conservative; because I am indeed more conservative thanmany in the body of Christ. WhenI callsomeone liberal, Iam trying to describe his position and not brand him witha nebulous name. When people do ugly things sometimesthey reap some of the reward on this earth. History seems tobe repeating itself over and over again. The call of God isfor his people to stand for truth and take whatever vilification may come their way.

God fully intended that our ability to dream profit us in some manner. Every faculty He created within man was designed to contribute to our ability to glorify Him. At thesame time, we recognize that, since the fall, Satan hascorrupted every good gift God gave us. Every abilityGod gave for the growth of our spirits Satan has degradedfor the fulfilling of the lusts of our flesh. God gave man themental faculty to imagine things which have only a partialbasis in reality, to dream. We rightfully employ this ability to wonder at the hoped for beauties of heaven, to discoverthe relationships taughtby a figureofspeech, and todreamof what we can become through Christ Jesus so we maywork to make that ideal a reality. As always, unless we areon our guard, Satan willturn this giftagainst us.

Daydreams

Evidently we have only partial control over what wedream while asleep. But asleep, as in all our speech andactions, our dreams proceed from our hearts (Mt. 15:19). What we are, do, and think in the day, we dream in the night. For example, now that it has been fifteen years sinceI have been scuba diving, I no longer dream of beingtrapped just under the surface, and awaken struggling forbreath because my face was smothered in the pillow.

On the other hand, we have total control over our waking dreams. Satan attacks us through these in two basic ways—foolish dreams and evil dreamings.

Foolish Dreams

Foolish dreams can be divided by their harm to our

hope of eternal life into two groups—time wasters and goal-diluters.

To destroy our souls, Satan need not engage us in great evil; he needs only to prevent us from doing good. We givemuch of our thinking time to "harmless" foolishness. Harmless, that is, until we realize we could have and should have been meditating on God's work, or praying toHim. James Thurber touched a responsive chord in mostpeople when he described Walter Mitty's sequence of heroicdaydream escapades as this mild character walked downthe street. He stopped bank robbers, rescued maidens and received glory. Mitty was not satisfied with reality and sohe escaped into a fantasy world. How many of us have ourfantasy worlds? We wish, but working with patience is too slow, so we fantasize of being rich, heroic, or even greatBible scholars. Girls dream of meeting Prince Charming orof being movie stars. A boy fantasizes of being a hero inwar or on the football field. We become all things in ourdreams, but the dream time is wasted time insofar as producing any progress towards our wishes. While we wishand dream of being looked up to for our Bible knowledge,we cannot be meditating which leads to the wisdom we say we desire. But dreaming is easier than studying or reasoning, and Satan is pleased for us to dream on.

Many of our dreams are incompatible with our spiritualgoals. We set goals that lead to spiritual maturity— greater knowledge, helping others, becoming elders or teachers. Then we dream of new homes, new cars, or newfishing boats. And when we soberly reflect on the recentpast, more effort was given to realizing those dreams thanto developing our souls. Instead of being realistic and worked for, our goals serve little more than as salves to ourconsciences. We call ourselves Christians and join boldly in"Sing To Me of Heaven", but our dreams are of earthly andcorruptible things. Satan diluted our goal and our hope bymaking us desire the pleasures men have. I suppose hewould prefer to engage us in immoral activities, but Satanis satisfied to keep us so busy dreaming of things that arenot wrong in themselves that we cannot use our mentalfaculties for meditation, prayer, and transformingourselves by remaking our minds (Rom. 12: 1-2).

Filthy Dreamings

If locker-room and barracks conversations give a true indication, lustful and lewd dreams occupy a fairly largepercentage of a young man's thoughts. Perhaps some justify themselves by a truthful declaration that theywould never actually do these things, and are not actuallyunder the condemnation, "Whoso looketh on a woman to lust after her hath committed adultery with her already inhis heart" (Mt. 5: 28). Such would be a mighty weak argument to depend upon before the great Judge of hearts.But, more, Jude specifically condemns such dreamings."These also in their dreamings defile the flesh, and set atnought dominion, and rail at dignities" (Jude 8). Some havealways been too cowardly to risk the consequences of the sin in which they long to take pleasure. So, in their daydreams, they boldly, "tell

off" the boss, or the preacher, change the rules or set asiderestraints to their lusts, and they partake of flesh-defilingfornications and perversions they are too timid to attempt inreality. Jude's inspired words cut right to the heart of thefilthy dreamings provoked by pornography; they strike homeupon the vicarious thrills offered by the adulterous soapoperas; they hit hard upon the enjoyment we dare not evenadmit to ourselves that is given by explicit bedroom scenesin movies and novels. We may deny these have such animpact on us and accuse preachers and elders who warnagainst them of having dirty minds, but advertisers know!Cynically, they use whatever will sell their product. The responsive lust that titillates our carnal minds sells novels, movies, soaps, and a wide variety of products. If itwere not so, these practical men would use another means.Be not deceived. Guard your minds.

God's Plan for Dreams

We ought to use our ability to dream to change what we are. Maxwell Malz said in Psychocybernetics that imaginary practicing would improve one's abilities as much as real encounters, that imaginary "walkthroughs" of a desired behaviour change could lead one tothat change as effectively as live situations. God taughtthe same lesson 1900 years before Malz, "Finally brethren,whatsoever things are true, whatsoever things are honest,whatsoever things are just, whatsoever things are pure,whatsoever things are lovely, whatsoever things are ofgood report; if there be any virtue, and if there be anypraise, think on these things" (Phil. 4: 8). The more we turnour minds to these things, the more like Christ we will besince "as a man thinketh in his heart, so is he" (Prov. 23: 7).But, because Satan has corrupted our minds with the desirefor things and honor, with evil dreamings, and with time-wasting imaginations, we must wage a deadly warfare to"cast down imaginations, and every high thing that is exaltedagainst the knowledge of God and bringing every thoughtinto captivity to the obedience of Christ" (2 Cor. 10: 5). Itwill be a hard battle, but we can win... through Christ. Wemust win, for we cannot know God while our minds servehis enemy. Satan has entrenched himself subtly into ourminds and so craftily that many defend their right to use theirmindsinthese ways.If wewill see the green fieldsof Eden,we must begin to dream of them. If we would be spiritualmen, we must imagine, dream, meditate, use our minds totransform ourselves. Children dream of fairies, wishes, superpowers. Bigger, older children dream of riches (Reader's Digest contest), glory, fancy homes. Adults dream of Jesus, Heaven, spiritual attributes and meditateto reach them. Isn't it time you grew up?

More than one hundred years ago faithfulbrethren weretelling the saints that adding the instrument was adding an unauthorized music to the worship. Singing was commanded by the apostles, but playing an instrument hasno hint of authority in the New Testament (Eph. 5: 19;Col. 3: 16). Teaching and admonishing were emphasized,but entertainment was not authorized. One form of music was commanded and that was singing.

The more digressive churches among us (liberal, if you prefer) of the 1950s and the digressive churches (Christian churches) of the last half of the last century aretalking unity, and it seems that they are happy together.Both have their kitchens and other facilities for entertainment, and both have a careless attitude toward a"thus saith the Lord. " If churches can go into the socialgospel and entertainment business they can support human institutions such as a missionary society,sponsoring churches, colleges, benevolent societies, andHerald of Truth. If it is all right for them to support recreation and the institutions that collect money fromthe local churches and spend it, they can add the instrument. If authority can be found for one of these thesame passages will authorize the others. I see no reasonwhy the more liberal churches of Christcannot becomeonewith the Christian churches. They look like identical twinsnow, and they are coming to the realization of this fact.Their preachers will be able to preach at either place. Theinstrument will be no real problem to them.

If the message of history can be relied upon, modernismwill come into this combined movement. To illustrate this,the colleges which these people support will beforelong (ifnot now) have teachers that question the Genesis story ofcreation, the miracles, the accuracy of the scriptures, andultimately the deity of Christ. The Disciples church with its ultra modernism is the full blown institutional movement. They were the ones who came up with theAmerican Christian Missionary Society, the instrument inworship, and the support of schools such as Butler University, Texas Christian University, and Drake University. Is Pepperdine University only one short stepbehind them?

The growing spirit of liberalism is causing many members of these institutional "Churches of Christ" to become restless. A few are visiting meetings among usnow and showing interest in the narrow way of truth. By1940 the stricter element among the Christian

churches returned to the churches their parents had called"antis. " We can not expect a "unity movement" with our liberal brethren, but there are some fine people among themthat are walking up to the seriousness of the apostasy.These unity meetings with the Christian church will sound an alarm for them.

The situation at Fifth and Highland in Abilene and itsHerald of Truth and the far out digressiveness of other big sponsoring churches which have taken so many millions ofdollars from local churches to build powerful and influentialdenominational machines ought to awaken many to thedangers of this centralization of power in the hands of afew in their "chiefseats." In some waystheyare farther outin "left field" than the conservative Christian church which split off from the Disciples church in 1968. Preachers of thetwo groups that are working toward uniting will be able to behappy members of the Ministerial Associations with thepreachers of the protestant churches which no longer protest much against Catholicism, worldliness, or modernism.

When any unscriptural innovation is added the flood gateof digression is opened toward complete apostasy. Such movement is back to denominationalism. Faithful men earlier were involved in a "back to the Bible" movement. Apostasy isthe very reverse of the "back to the Bible" movement. It isa step by step journey back to the human wisdom of the days before the "restoration. " The worthy efforts to pleaseGod made by the pioneer preachers we have respected arerejected by the digressives as they turn back toward the goalof pleasing their religious neighbors rather than pleasingGod.

Wise Christians are willing to use aids such as projectors,well-lighted and comfortable buildings, the modern printingfacilities so that we may teach by written sermons, etc.When these things are used we still do the very thing that iscommanded. We teach and worship. We, by the use ofthese things, are not changing the pattern of worship, orputting the church in some unauthorized work such as entertainment or general benevolence, or putting some bigdenominational machine above the local church. There is a big difference between an aid and an addition. We need to beable to discern this difference.

The pattern for the Lord's church is all the New Testamentsays about the mission, worship, and organization of thechurch and the conduct and attitudes of its members. We are to accept the promises of the word along with the preceptsand negative commands. We have no right to take awayany rule or restriction given by inspiration. It is also veryimportant to understand that we are not to add any restrictions not found in the sacred writings.

Sendall News Items to:Connie W. Adams, P. O.Box69,Brooks,KY40109

JAMES TRIGG MARK L. CASEY, 2578 Camino San Patricio, Santa Fe, NM 87505— I

W. R. JONES, Conroe, TX—James Trigg preacher for the Highland Blvd.have been working with the Capitol City church in Santa Fe since June,church in San Antonio, Texas, has lost his long battle with cancer. He was1985. The church is composed of five families and a couple of individuals.buried on June 3rd in Longview. James was a faithful husband, father andSanta Fe is one of the most popular tourist spots in the Southwest and weChristian. As a preacher, he did much good in God's kingdom. His workinvite you to worship with us when in the area. Dee Bowman will conduct awill bear fruit for generations to come. The Highland church stayed by himgospel meeting for us July 20-25. For more information on our work, callall the way through and they are to be commended for their loyalty. Vernell,(505) 471-6801 or 983-6675. his faithfulwife,gave him "tender loving care" through the long ordeal.Ourloving sympathy is extended to Vernell and the children in their loss whichNORMAN E. FULTZ, P. O. Box 423, Raymore, MO 64083—After nearlyis shared to somedegreeby many ofus. nineyearswith the churchin Raymore,May25 was mylast Sundayhere.

On June 1, I began with the Nashua church near KCI Airport. My wife and I will be commuting until we can get a house built; therefore our mailing address will remain the same for a few months. Those needing to correspond with the Raymore church will need to use 107Woodson St. as the address. Nashua's meeting house is located at 11425 N.Main St., Kansas City, MO 64155. Four have recently been baptized here atRaymore, two of them children of members, the other two being fiancées oftwo of our young men and both of them from denominational background.HarryOsborne ofBaytown, TX is nowworkingwith the Raymore church. Ifvisiting in, or passing through, the Kansas City area, we invite you to visit with either Raymore or Nashua. Raymore is on the southeast perimeter ofthe city, Nashuaon the north.

BILL SEXTON, 4400 N. W. Gleason, Kansas City, MO 64151—I have beenworking with the church meeting at 6403 N. W. Roanridge Road in KansasCity since July, 1985. Two have been baptized, four restored and a familyidentified with us. Wayne Goff of Kilgore, TX held us a good meeting inJune. We have a new building that will seat about 150. We are located at 64th St. N. W. at I-29 about 8 miles south of KCI airport. We invite thosemoving to this area to work and worship with us. We are small enough thatyou can get involved easily,withplenty ofroom togrowand makeyourcontribution. If you are driving through Kansas City, stop and visit. If you have friends or relatives we could contact, please let us know. Ed Dye will be with us in September (22-28) and Keith Sharp in the spring of1987 .

JACK HOLT, Rt. 1, Box 409. Logansport, LA 71049—I have justcompleted three years and eight months with the Highway Nine churchin Corpus Christi, TX. I am now preaching for the Stanley church inStanley, LA. The work at Highway Nine went well. 14 were baptized. The church grew from 32 to 41 (in spite of the peaceful departure of 13 to begin a new work in Portland, Texas), two elders were appointed, a two-night open forum type discussion was held with a Baptist group, and I conducted two written discussions concerning the institutional question.Allen Dvorack will be moving from Ohio to Highway Nine.

STAUFFER-RAMSEY DEBATE IN KNOXVILLE, TN

GREG GWIN, 9048 Middlebrook Pike, Knoxville, TN 37923—A debate will be held August 18, 29, 21 and 22 at the building of the church in LenoirCity, TN. Lenoir City is about 15 miles southwest of Knoxville, about oneand a half miles south of I-75 on Highway 95. L. A. Stauffer of St. Louis,MO will represent the West Knoxville church in a discussion with GlenRamsey of Cookeville, TN who will represent the Lenoir City church. Stauffer preaches for the Kirkwood church in the St. Louis area and Ramseyis vice president of Tennessee Bible College in Cookeville. The first twonights will concern the sponsoring church arrangement. The last two nights will deal with the role of the church in benevolence. This discussion is unique in that the liberal between first approached us about the matter. Weare encouraged by their openness and the fact that this church is more conservative than many others in the area. We hope for much good to be done.

FRY ROAD LECTURES FRY ROAD CHURCH, 2510 Fry Road, Houston, Texas 77084—Bob F. Owen, Temple Terrace, Florida and James W. Ward, San Antonio, Texas will be with us at Fry Road August 11 -13. Theme for the morning lectures will be "God Is Able. " The evening theme will be "God's Abundant Grace. " Glenn Tomblin will direct singing each night from 7-7:

30.

PAUL K. WILLIAMS, 18 Fairlie Rd., Eshowe, 3815 South Africa— The church in Eshoweis paying the expenses and salary for David Ngonyama to spend a month working with a small, spiritually weak church in Ingwavuma. Four have recently been baptized here. We run a tight scheduleon Sundays with four services and three hours of driving. Gene Tope is toconduct a meeting July 2-4 inthe Town Hall in Eshowe.

CARLOS CAPELLI, Casilla #83, 1665 Jose C. Paz, Buenos Aires, Argentina—In late March I had a one night debate with a "Jesus Only" Pentecostal. In a short gospel meeting at Boulogne in late April, twowere baptized. Luis Riffo made a trip in May to visit the poor brethren inSan Cristobal and took clothes and food. While there for one week, one married woman was baptized.

PREACHERS NEEDED VALPARAISO, FLORIDA—Wanted: An energetic person to preach thegospel for a small congregation in Northwest Florida. Attendance is about

20. We are able to supply $160 a week support. Please write Twin CitiesChurch of Christ, 92 Eastview Ave., Valparaiso, FL 32580 or call WayneBolin at (904)892 -4736 for further information.

PONTIAC, ILLINOIS—The church at 935 N. Main St. is looking for a full time preacher. We have about 27 members with attendance between40-50. We are able to provide partial support. For more information pleasecall (815)842-2993or (815)844-7287.

KISSIMMEE, FLORIDA—The brethren in Kissimmee, Florida are searching for a full time preacher. We can provide partial support. For information write: Church of Christ, 2461 Fortune road, Kissimmee, FL 32743 or contact John Dubose at (305) 846-1563.

VERNON, TEXAS—After four years with the church here, Roy S. Bradshaw is mo ving to Alamogordo, NM. The church here is therefore in need of a full-time preacher. We need an experienced man who is a goodpersonal worker. With 22 members, the church can supply $400 a month withthe rest raised elsewhere. We would prefer a man between 30-60 years of age. The building is free of debt. Those interested may write: Church ofChrist,P.O.Box 867, Vernon, TX 76384.

REPUBLIC, MISSOURI—The Eastside church meeting at 1421 E. Logan St. in Republic, MO needs a full time preacher. We are a congregation of 40 members in a town of 5, 000. A man must be able to bring some support with him. Write: Clyde A. Eubanks, 702 E. Harrison St., Republic, MO 65738 or phone (417) 732-2039 .

* ** * * ** * * * CORRECTION

A news item in the May, 1986, issue concerning a newcongregationnowmeeting in Summerville, SC, states that it is over 100 miles in differentdirections to reach other sound congregations. Since Ashley Heights in Charleston Heights, SC is only 12 miles away from this new work and since Ray Goff, who started that work with the goodwill of the Ashley Heights church where he formerly worshipped, the impressio n was inadvertently left that Ashley Heights was not a sound work. This is a mistake and we apologize to Ashley Heights and to the work in Summerville. The news item was condensed by the editor from an item sent out by brother Goff and the editor accepts the blame for this poor editing of the item. Mia culpa!

FRUIT OF HOLTDOCTRINE

A little morethanhalfofthe number which comprisedthe OceanSprings,Mississippi church either taught or were sympathetic toward those who did teach the doctrine of Charles A. Holt which essentially argues that the local church is nothing more than saints in a given area who act individually ortogetherattimes but are not anorganized,functionalentity. Among thoseinvolved were two of the three trustees of the property and the treasurer.Those familiar with the doctrine and its consequences will realize the ironyof the situation. They continue to meet in the building and have a common treasury. Because of this situation those opposed to this doctrine are meeting at 44 Pittman Rd., Ocean Springs. We meet on Sundays from 8-11

A. M. and on Tuesdays from 7-8: 15 P. M. Ron Washburn preacher of theMorris Rd. church in Gulfport will preach for us at 8: 00 A. M. on Sundaysand Jimmy Jenkins, preacher for the Chico Road church in Pascagoula, has agreed to teach the adult class on Tuesday nights. We hope to find a preacherwho will be willing and able, under these difficult circumstances, to comeand work with us. Christians coming to Keesler AFB or the Biloxi area needto know about this and either meet withus orwiththe Morris Board church in Gulfport, or with Chico Roadin Pascagoula.(Editor's Note: This trouble has been brewing ever since Charles A. Holt revived his error of the late 1960's and started publishing his paper, THEEXAMINER. That paper and its influence is in the middle of this trouble. We report this only because brethren need to know the end resultof this doctrine. This is probably not the last church to experience great difficulty over these views. It is indeed ironic that those who oppose a church treasury (except for emergencies) and who make such a fuss about church property and "functional entity"are the ones here with two out of three trustees of property and who havecontrol of the common treasury If this doctrine is allowed free reign itwould destroy congregations everywhere Brethren,be alert CWA)

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EDITORIAL LEFT-OVERS TO FILIPINO BRETHREN

Ever since 1970 the editor has received a large volume of mail from preachers in the Philippines. We have now over 100 Filipino preachers on themailing list for this paper. Preaching trips there in 1971 and 1975 greatlyadded to this mail. For a long time I tried to answer every letter, but even witha secretary for a few years, it got to be more than I could do and still maintain my own work in teaching, preaching in meetings and keeping thepaper on schedule. The volume has tapered off somewhat since I have notbeen able to carry my end of the correspondence. But I still get second andthird letters from brethren who are indignant because they have not heardfrom me. I would personally like to be able to carry on extensive correspondence with every brother there. Circumstances are such that it isimpossible. Also, some seem to be under the impression that I own a bookstore and am able to send any book advertised in the paper to anyonewho requests it, free. Brethren, I do not own or run a book store. I own nostock in one. I have to pay for every book or tract I order. Religious SupplyCenter is a private business which buys advertising space in STS. The paper and the bookstore are not inter-related. I simply sell advertising spaceto them. I certainly do recommend their products and services to those inneed of them. But it is not possible to send every book or tract requested.We have had manysimilar requests from brethren in Nigeria.

* * * * * * *** TELEVISION TRASH

About the only time my wife and I have to watch a little TV is when we aretraveling and try to watch an hour or so at bedtime. We have been appalledthe last few weeks at how little there is to see which is not too violent, sexyor filled with humor spiced with double meanings, or outright crudity. Weturned on Benson which we thought was fairly innocent, only to find ourselves subjected to a story about dog breeding laced with innuendoes and outright off-color humor. Then we turned on a show called 227, another comedy. The story involved one of the principals pondering whether to goto New York City for a weekend with a man. They were not married. Shedecided to go and the star of the show ended up apologizing for being judgmental. We didn't stay to the end.

On another comedy show recently the mother was in law school and had a fit of conscienceabout neglectingherfamily.Her effort to become ahomemaker resulted in her being made to look silly and her family encouraging herto go back to her career. The Bill Cosby show recently ridiculed a yo ung man for being a "chauvinist" because he made remarks about cooking andhome-making being a woman's work. He was made to look like a fool and the career-oriented mother and her career-minded elder daughter were glamorized. But there may be hope. The average time a TV set is on in ahouse today has DROPPED to just 7 1/2 hours!

IN THE NEWS THIS MONTHBAPTISMS 186RESTORATIONS 110(Taken from bulletins and papersreceived by the editor)