DO THE RIGHTEOUS DEAD GO DIRECTLY TO HEAVEN?

Peter spoke of David on the day of Pentecost and said,"For David is not ascended into the heavens" (Acts 2:34).He was a man after God's own heart (Acts 13:22), andone whose throne was given to Christ, had been dead forhundreds of years, yet Peter said he had not entered intothe heavens.

Are the righteous dead, such as Abraham, David andLazarus, still in hades where Christ was during thethree days his body was in the grave? Or have they atsome time after the resurrection of Christ been transferred into heaven?

If the righteous dead go directly to heaven, why takethem out of heaven and give them a body, bring thembefore the judgment and then send them back to heaven? Are there two stages of heaven, one without a resurrected body, and the other with a spiritual body? Whyhave a judgment for those who have already received their ultimate reward in heaven? Precisely when doesone inherit eternal life? Does he go to heaven before hereceives eternal life, or does one receive eternal lifebefore the resurrection and the judgment? These questions must be answered in harmony with the scriptures.

We are told that Paul said to be "absent from the body" is to "be present with the Lord" (2 Corinthians 5:8).We can not put a construction on Paul's statement thatwould put it in conflict with Peter on Pentecost and Jesus' statement in John 14:1 -3. "To be present with theLord" simply means to be in the care and keeping of the Lord. If this is not the meaning, all the dead are now inheaven because Solomon said, "Then shall the dustreturn to the earth as it was: and the spirit shall returnunto God who gave it" (Ecclesiastes 12:7). If the spiritgoes to God, and God dwells in heaven, it must followthat all spirits that leave the body go to heaven where God is. Obviously, the meaning is that the spirit returnsto the keeping of God in whatever place He prepares forthe disembodied spirits of men.

The spirit of Jesus went into the hands of God whilehis body went to the grave. He cried from the cross,"Father, into thy hands I commend my spirit," and hedied. (Ecclesiastes 12:7; Luke 23:46). Stephen expectedthe Lord Jesus to receive his spirit as he was dying (Acts7:59). But when Jesus' spirit went into the hands ofGod, he went to hades, to paradise where he said thethief would be with him. After Jesus arose from the dead,his spirit returned from the hands of his Father, he toldthe woman at his tomb not to touch him for he had not yet ascended to his Father.

In view of the fact that David had not ascended into the heavens at the time Peter made the statement on Pentecost, and in view of Solomon's statement that thespirit which leaves the body goes back to God, and inview of the statement of Jesus that he had gone to prepare a place, and would come again and receive hisdisciples to be where he was, it follows that Paul's statement that to "be absent from the body" is "to bepresent with the Lord" does not mean to enter the mansions in preparation by the Lord. It means the spiritis away from this life and in the keeping of the Lord toawait the resurrection and judgment.

Furthermore, the divine record of the crucifixion ofChrist gives the account of Jesus' statement to the penitent thief on the cross. He said, "Today shalt thoube with me in paradise" (Luke 23:43). These obviousfacts can be drawn from this statement:

1)Jesus and the thief were together on the cross thatday. They were within talking distance of each other. Atthe time of their conversation the body and spirit of bothwere intact: they were both alive. But both died thatday—the spirit of both left the body.

2)They were never together in the tomb. Jesus was

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AN APPEAL TO FOREIGN WORKERS

Those of us who publish periodicals are often calledupon to make known worthy appeals for brethren wholabor in foreign lands, or difficult areas of this country where there are few churches. During the years thispaper has been in business, we have devoted considerable space to just such news. I have tried to caution andmake appeals only for those cases where there wasreasonable evidence to indicate the people involved wereworthy. Sometimes it has been necessary to rely oninformation from those we have every reason to trust. Inmany instances, we have had personal knowledge onwhich to base our efforts.

This is always treacherous ground. The urgency ofgospel work everywhere in the world weighs heavily onthe consciences of those of us who preach the gospel, andespecially on some of us who have had a part, at one timeor another, in some of this work. Over the years I havewritten many letters, articles and news items in anattempt to inform brethren of the needs of worthy men.For the most part there is reason to feel good about these efforts. There are some good, devoted brethren scatteredaround the globe who truly have the best interests of thekingdom of God at heart. These include Americans sentand supported by American churches, and also nativemen who labor in their own lands among their own people.

But it is a sad fact, that all such appeals are notworthy. Time and circumstances sometimes make itclear that some are working for the "loaves and fishes."There have been some men who have never succeeded in any work they have attempted who decide to go overseasand preach. They won't do any better there than here. Men who can't even master the basic elements of their own mother tongue will make a total fiasco out oflearning to speak and write in another language. Somemen are petty and dwell on little offenses (whetherimagined or real). Sometimes they can't get along withother brethren or with their own families. They magnifygrievances, inject them into the church with the resultthat other brethren feel compelled to "choose up sides"and then seek to enlist the support of brethren here whosupport them. Jealous men will sometimes make accusations against fellow workers and try to get their support cut off. Brethren here scratch their heads and agonize about what to do.

Those of us who have stuck our necks out to help a brother in a far-away place are sometimes made to feelas though we had a knife stuck in our backs by the veryones we have worked the hardest to help. It not onlyleaves egg on our faces, it seriously tarnishes our credibility. The next time we go to bat to help a brother,however deserving he may be, our appeals are takenmuch less seriously. The end result is that we find itharder and harder to support foreign workers. Therewas a time, a few years ago, when you could write aletter, an article, or make a speech about the work insome comer of the world where you had personal contacts, and brethren were eager to help. Not any more.I have noticed a continually lessening interest in supporting men in foreign lands in the last few years. Somechurches have been badly burned with men who turnedout to be unsound in the faith, immoral in personal life,or so cantankerous in inter-personal relations withbrethren that they were left with no choice but to stopsupporting them.

Some Helpful Suggestions

Brethren who plan to go to some needy field in thiscountry or to some foreign land to preach would do wellto ponder the following suggestions:

(1) Don't ask for more support than you need. Berealistic and do your homework. You must have enoughto enable you to live in the economy where you are going.If you need more than appears normal to brethren here,be sure to explain to them the difference in economies. (2) If you are contacting brethren who do not knowyou, be sure to give references with whom they canconsult as to your worthiness and aptitude for the work.Brethren who do not know you do not owe you anythingjust because you wrote them a letter or made a phonecall. (3) Make full disclosure of the amounts and sources ofall support you receive to every place which supportsyou. Once or twice a year is not enough. If they supply you with monthly support, then YOU supply them witha monthly report of your work, including an account ofsupport and the places providing it. Any man who isunwilling to do this does not deserve to be supported. (4) Keep the brethren abreast of your work. Tell themabout baptisms, of course. But also tell them about yourefforts to teach classes and other teaching opportunitiesyou have. Keep them informed about problems you encounter. Ask for their prayers for specific problems inyour work. (5) If you have a disagreement with another preacherand his family in the area of your work, please don'tbecome the ring leader of a faction nor expect brethrenwho support you to have all the facts in the case and toautomatically take your side. Acquit yourself as a man,not as a little boy who pouts. (6) Don't make every report an urgent appeal for extramoney for first one thing and then another. Some brethren in the Philippines, Nigeria, and other places, againstall advice, have filled reports with appeals for money to pay someone's Doctor bill, to buy a loud speaker, amotorcycle, a typewriter, or to put a child through

college. When every report becomes an appeal for moreand more money, then don't be surprised if brethrengrow weary and decide that you are not honest.

(7) Do everything you can, in your teaching, to helpthe brethren where you work to be self reliant and towork toward the time they can be self-supporting. (8) Plant and water and leave the increase to the Lordand forget about who gets the credit. (9) If your presence in some field contributes to strifeand confusion in the work, then come home and stopaccepting support from brethren for you to sow discord and destroy the work of God.

ABOUT RECOMMENDATIONS

It is scripturally right for brethren to recommendbrethren they know to those who do not know them orwho are not sure about them. Thus, Barnabas vouched for Paul in Acts 9:26-29. Paul wrote commendations of Timothy, Titus, Silas, Luke and others. But it is certainly possible for us to misjudge those we think we know well. If you have evidence that a brother is notworthy and he gives your name for a reference, please betruthful when approached by brethren who are trying togather the best information they can upon which to forma judgment. A Filipino preacher in Zamboanga haswidely circulated a letter using my name in such a wayas to imply endorsement. Last year he wrote a bleeding-heart letter in which he told how he and his family wereburned out by Muslim rebels and forced to flee for safetyin the night with only the clothes they were wearing.Somehow, though, he managed to salvage writing materials and a large collection of names and addresses ofAmerican churches to whom he sent his letter. This same fellow was caught accepting much more supportthan he was reporting, including $150 a month from aliberal church in Oklahoma, which had no idea he wasaccepting support from "antis." I have photo copies of thecancelled checks provided to me by the preacher of thatOklahoma church. The same Zamboanga preacher hasanother letter out this year (the first one was dated inFebruary, 1986) in which, this time, he has lost all andhad to flee before the New People's Army. But he still salvaged all his names and addresses. I have had 30 longdistance phone calls about this man and have answered 15 letters about him, plus numerous personal inquiresduring meetings in various parts of the country. I havedone my best to warn brethren about him.

It is dangerous to recommend men for support when they have just left some system of error. Hastily gathered support may be totally justified in some cases, butit is easy to leave the door open to tempt dishonest men who "change" not out of conviction of truth, but as ameans of gain. Why not give a man time to get the errorout of his system and to show the genuineness of hisconviction by sacrificially standing for the truth, even ifhe has to support his family at whatever honest work hecan perform. When the time is right, a Barnabas willcome to Tarsus and get you and introduce you to brethren who will stand behind you at an Antioch or elsewhere.

None of this has been meant to discourage honest,hard working gospel preachers who labor in the distant fields of earth. But it is meant as a message for those whowould use us to their own advantage and then stick a knife in our backs by betraying well-meant efforts tohelp them. Such men hinder gospel work all over theworld because they cause sincere brethren to be suspicious of foreign work. It would be money well spent forchurches to send one or more of the elders to visit men they support in distant places, not to meddle in localautonomy, but to provide on-site information for thecongregation supporting such workers. Meanwhile, wedare not forget that the field in which the good seed mustbe sown in the world, the whole world. We must workwhile it is day.

(Continued from page 1)

buried in a new tomb wherein never man was laid (Matthew 27:58-60); Luke 23:50-53; John 19:38-42). Thethief was not buried with Christ. Hence, the statementof Jesus to the thief that he would be with him that daydid not have reference to the tomb.

3) The language of Jesus had to refer to their spiritswhich were in paradise that day. It follows therefore thatthe spirits of both men were together that day inparadise while their bodies were in separate tombs.

But three days later Jesus arose from the dead. Hetold the woman at the sepulchre, "Touch me not; for I amnot yet ascended to my Father" (John 20:17). God dwellsin heaven (11 Chronicles 6:33). Therefore, for the threedays Christ was in paradise, he had not ascended to heaven. This is conclusive proof that paradise is notheaven, and the spirits of the dead do not go directly to heaven, even if absolutely sinless as was Christ.

What is paradise? The primary sense is "a garden"and usually the understanding is that it is beautiful andrestful. Peter spoke of the place where Jesus was whenhe was with the thief in paradise. "Because thou wilt notleave my soul in hell, neither wilt thou suffer thine HolyOne to see corruption" (Acts 2:27). This teaches that thebody of Jesus was not left in the tomb to decay, and hissoul was not left in the tomb to decay, and his soul wasnot left in hades. Christ went to paradise the day he died(Luke 23:43); his soul was not left in hades, but wasraised from the dead on the third day (Acts 2:27); he saidhe had not ascended to his Father who is in heaven (John20:17). Hades therefore is not heaven.

A GIFT FOR ALL SEASONS

SEARCHING THE SCRIPTURES makes a fine gift at any season of the year. If you have beenpersonally helped by reading it, then think of yourchildren who have left home for college, militaryservice, or marriage and jobs away from home.You would do them a favor to start them on wholesome reading material from faithful servants ofGod. How about it? Would that be worth $9 a yearto you? Write Us: P. O. Box 69

Brooks, KY 40109

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LETS HEAR IT FOR GOOD NEWS!

I'm all for good news—and the news I'm hearing fromacross the country in regard to the growth of the Lord's church is extremely encouraging. For example, just afew years ago I would have been hard pressed to namevery many congregations numbering 300 or better.Today I know of several (and some in the 400-500 range).Not long ago the discouraging reports of dwindlinggroups occupying large buildings that once housedthriving congregation were numerous. Today in manyplaces brethren are having to build on, add on and planfor future expansion of present facilities because of rapidgrowth. A Seattle area church recently purchased a building from a denominational group that was notsmaller in size from their previous facility but much larger due to their recent growth. A Florida elder waslamenting the fact that his city had only approved an auditorium capacity of 450 for their new building, a sizehe considered too small in view of their current progress. A fellow gospel preacher told me that in recentmeetings he has spoken to crowds in excess of 500several times.

And.. .baptistries are in use again! I recently talked with an elder of a Mississippi church numbering in the 130's who told of 26 baptisms there last year. A preacherjust back from a mid-west meeting spoke excitedly of 11responses to the Gospel during the week. And these are not isolated reports. They are being echoed in virtually every part of the country. There are churches in the deep south which are growing again. The great northwest in finding the harvest ripe. Southern California is a virtualgold mine of people being receptive to the Master's message. Churches located in college towns are findingquality young people who are reaching out to their classmates with the Gospel. Churches in the mid-Atlanticand northeast areas are prospering as well as those inthe mid-west. And godly elders with futuristic visionseem to be on the increase.

Is it just I, or do you feel it, too? Sure, there are alwaysgoing to be folks who thrive on rampant inactivity andwho sound a sour note at the slightest hint of spiritual progress. The suspicious ring of—"nobody baptizes that many people without doing something unscriptual" will,I suppose, always be heard. And, that is not to say thatthere isn't a danger in becoming so enthusiastic aboutgrowth that we lose sight of the need to adhere strictlyto the New Testament pattern. We must always heed warnings and we must always watch.

The "75" Mentality

I once heard a brother remark: "The day this church reaches 75 it'll be time to split off and start a new work."Can you believe that? Now I suppose in a few cases the above viewpoint might be wise (although probably veryfew!) yet, that way of thinking seems to permeate a goodmany people. It's as if "the church has to be small to be sound." Let me state very frankly—I do not believe that!And (for fear that someone may take this and scamperoff down the road of the ridiculous) let me hasten to saythat I see a lot of great small churches which are greatbecause they are filled with great people who love theLord and who are doing the best they can with what theyhave. I love that and always come away encouraged atthe sight of such loyal devotion amidst difficult circumstances. Nothing I say is to minimize that nor is it toargue that God puts a premium on numbers. He doesn't.And, yet, numbers represent people and people represent souls—and folks, there just seems to be more soulslining up behind the Cross! And I'm thrilled about that. That's not just good news—it's GREAT news!

And so let me say a word on behalf of larger churches.

I believe with all my heart that God intends for every

congregation to grow, to reach out to the lost, to become

self-supporting and to ring out the message in other

places. We need to go back to Luke's workbook on the

Acts of the Apostles and see that, for the most part, New

Testament churches were large, evangelistic and

growth oriented. (I don't see any of the "status quo" stuff

in Acts, do you?)

For example, take the church in Antioch of Syria.

The Scripture says that the church began after "a large

number of them believed and turned to the Lord" (11:21).

Barnabas was one of the first preachers at Antioch and

Luke reports that through his efforts at preaching the

Gospel "considerable numbers were brought to the Lord"

(11:24). Barnabas was so encouraged at Antioch's poten

tial that he brought Paul to Antioch (11:25-26). Hence,

here is a New Testament congregation that had two

preachers working at the same place for at least one

year. In 13:1 Luke reports that the Antioch church had

five preachers! Chapter 13 tells how they were able to

send two of them (Paul and Barnabas) away to preach in

other places and in 14: 26-27 we see them return again

to Antioch to present a full report to the congregation

concerning the work that they had accomplished. And

chapter 14 ends with Luke's comment that "they (Paul

and Barnabas) spent a long time with the disciples."

What do we have in the New Testament church at Antioch? They were large in number. They had a proficient teaching program (who would deny that?). Theysent out preachers from there to preach in other places.They maintained a close relationship with the preachersthey sent out. They baptized considerable numbers.They were benevolent (11:27-30). They were not afraidto stand up and oppose error (15: 1-3). They were a zealous group of disciples who rejoiced that they could becalled "Christians"—first in Antioch. What a strong andsound church! And one can only wonder how many otherplaces were touched with the Gospel message because ofAntioch's zeal and commitment to Christ.

Or... study the church in Thessalonica. Or how aboutthe Jerusalem church—which, by the way, grew to over5,000 (counting men only). Why to suggest that a congregation today should set its sights on just one fifth of thatnumber would bring instant criticism from some. Why isit so? We need to go back to the Book of Acts and see thatmany of the New Testament churches grew to considerable size and because they were large numerically theywere able to have more resources, develop more talent,raise up more spiritual leaders, train more preachers,and spend more money to help spread the Gospelthroughout the first century world. I thank God for theirexample!

Perhaps one of the reasons why the Lord's church hasn't experienced the kind of growth it has in years pastis because (and this is just one man's opinion) in far too many places the "75 mentality" has been exercised andbrethren have split and splintered and swarmed to startnew works with only a handful of folks who were totally unprepared to assume the reins of spiritual leadershipand motivation. And, thus, rather than one churchbeginning to reach it's potential and become self-supporting and develop a vibrant teaching program and appoint elders and generate enthusiasm in the community—there are now two churches—both of which are not self-supporting, without elders and struggling to getby financially. I can't make any sense out of it, can you?

And, while we are on the subject, the old song that says—"larger churches aren't as friendly as smallerchurches" is just not so. I've been in some very unfriendly smaller congregations as well as some exemplary friendly ones. And I've seen some larger churches thatwere cold and indifferent toward strangers as well assome that would hardly let you get away without showering you with acts of kindness and hospitality. Peopleare people. Some are cold and clannish while others arewarm and loving. I fail to see that the size of a group hasanything whatsoever to do with it.

The good news is that churches seem to be growingagain and I'm excited about that. (Can you tell?) For toolong some have wallowed in a puddle of self-pity andpessimism that said (without saying): "we're anties, weweren't meant to grow, we're supposed to be small andagainst everything." BALONEY! Let's stick with Scripture, and be determined to be and to do EVERYTHINGthe Lord requires with a spirit of enthusiasm and joy.And that includes telling their friends and neighbors,relatives and business associates the "good news" ofJesus Christ and how they, too, can be part of a New Testament church.

"So the churches were being strengthened in the faith,and were increasing in number daily" (Acts 16:5).

PRAYERS IN THE BIBLE

The disciples made a request, "Lord, teach us to pray"(Luke 11:1). Jesus not only taught his disciples by amodel prayer or by teaching them about prayer, but healso taught them by his example of praying. We can learn better how to pray by studying the prayers in theBible. There are a number of prayers recorded in theBible. These were offered at different times and under different circumstances. These prayers were not emptywith useless words, but usually were pointed and short."Prayers, to the patriarchs and prophets, were morethan the recital of well-known and well-worn phrases—it was the outpouring of the heart" (Herbert Lockyer, All The Prayers Of The Bible, p. 17).Nothing could be more instructive than to study theprayers that pleased God. Our intention is to look at anumber of examples of prayers. Some of the passages wewill notice are prayers. Others will be talking about someone praying. Space will not permit us to look indetail at each one. Our purpose is to give the referencesand make a few brief comments. This study will serve asa summary and conclusion to our series on prayer.

Prayers Of Jesus

(1) The model prayer (Matt. 6:9-13; Luke 11:1-4).

(2) At his baptism (Luke 3:21-22). It is most appropriate to pray when one is baptized. New converts should betaught from that point how to pray. (3) In Solitude (Matt. 14:23; Mark 1:35; 6:46; Luke 5:15-16). Whatbetter way to begin the day than as Jesus did in prayer?If the Son of God needed to pray how much more do weneed to? We must find the quiet time to talk to ourcreator. I am bothered no little by those brethren who don't see much need for praying. (4) Before choosing the twelve (Luke 6:12-16). How practical it is to praywhen faced with a major decision. (5) On the mount of transfiguration (Matt. 17:1-8; Mark 9:2-8; Luke 9:2835). In order to truly see the glory of God we must climbthe mountain of prayer. "Communion with God issuesever in a transfigured life" (G. Campbell Morgan). (6) Praise and thanks to God (Luke 10:21; John 11:4142). We are very quick to ask, but do we thank God whenwe receive? (7) For Peter (Luke 22:31-32). We shouldpray for those who are weak. How encouraging it is toothers to tell them you pray for them. (8) In anguish(John 12:27, 28). While we should pray when we havetroubles, that is not the only time we should pray.Neither should prayer be a last resort. (9) For unity

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(Johnl7). In this prayer Jesus prayed for himself (vs. 15), for his disciples (vs. 6-19) and for the disciples of allages (vs. 20-26). From this we learn that we shouldcontinually pray for unity. Thank God for the peace andunity in the local congregation and pray that it willcontinue. If there is division, pray that unity may beattained. (10) In Gethsemane (Matt. 26:36-46; Mark14::32-42; Luke 22:39 -46). These prayer were short.They were about trials he was to face. Yet, he prayed thatGod's will be done. (11) On the cross. He prayed forthose that crucified him (Luke 23:34). Shouldn't we too pray for our enemies? He made an inquiry to the Father(Matt. 27:46; Mark 15:34). He commended his Spirit to the Father (Luke 23:46).

Other Prayers

(1) Abraham prayed for Sodom (Gen. 18:23-33).

(2) Abraham's servant offered a prayer for finding a wife for Isaac (Gen. 24:12-14). (3) Isaac prayed for his barren wife (Gen. 25:21). (4) Moses prayed for Israel (Exo. 32:9-14, 30-34; 33:12-13; Num. 21:7-9). (5) Hannah prayed for a child (1 Sam. 1:10 -13). This was asilent prayer. (6) David prayed for his sick child (2Sam. 12:15-16), offered praise and made request (Psa.86:43). He prayed about giving to the Lord (1 Chron.29:10-19). It is very appropriate to pray just before thecontribution. Praise and thank God for the blessingswe have. Pray that the money will be used to the praiseand glory of God. (7) Solomon prayed at the dedication of the temple (1 Kings 8:23-54). (8) Elijahprayed that it might not rain and then that it would (Jas.5:17-18). He prayed for fire to come upon the sacrifice(1 Kings 18:36-37). (9) Hezekiah prayed for deliverance (2 Kings 19:14-19). (10) Ezra prayed for the sins of the people (Ezra 9:5-15). (11) Job prayed for his friends (Job 42:10). (12) Jeremiah offered praise unto God (Jer. 32:16-25). (13) Daniel prayedthree times a day (Dan. 6:10). He made confession and prayed for forgiveness (Dan. 9:3-20). (14) Jonah prayed while in the whale's belly (Jonah 2:1-10).

The Apostle Paul

Saul of Tarsus was praying when Ananias came tohim (Acts 9:11; 22). He prayed when in prison (Acts16:25). He prayed with the Ephesian elders (Acts 20:36).He offered thanks for food (Acts 27:34-35). He alwaysprayed for his brethren. He thanked God for them andprayed for their growth and maturity. He didn't justpray for his brethren in general, but specifically prayedfor those he loved. He prayed for the Romans (Rom. 1:810), for Israel (Rom. 10:1), for the Corinthians (1 Cor.1:4), for the removal of his thorn in the flesh (2 Cor. 12:710), for the Ephesians (Eph. 1:16-17), for the Philippians(Phil. 1:3-7), for the Colossians (Col. 1:3-4, 9-10), for theThessalonians (1 Thess. 1:2-3; 3:9-13; 2 Thess, 1:3,1112;2:13)and for Timothy(2 Tim. 1:3-4). Without a doubt, Paul was a praying man. He must have spent much time in prayer.

Conclusion

Prayer is important. It is the highest exercise of man'sspiritual nature. Thus, it is important that we take careto do it right. May we ever pray without ceasing (1 Thess.5:17).

WIVES BE IN SUBJECTION

QUESTION: In recent months I heard a sermon which made reference to I Pet. 3:5. Would youplease clarify the meaning of "wives be in subjection unto their own husbands?

ANSWER: Peter begins this section (I Pet. 3:1-7) ofhusband-wife relationship by exhorting wives to be in subjection to their own husbands, even their heathenhusbands. Those women who had obeyed the gospelmight think they did not have to be subordinate to their unbelieving spouses after they became Christians. Theapostle counteracts this potentially by the instructionsgiven. The believing wife was not only to be submissive,but also exemplify chastity, reverence, meekness andquietness (calm, tranquil, at peace).

To these impeccable traits and sterling qualities,Peter adds the example of holy women of old (v. 5). Theytrusted in God, adorned themselves with godly virtues,and were subject to their husbands. Sarah is specificallymentioned as a faithful wife who obeyed Abraham,calling him Lord (v. 6). "Lord" is a title of honor addressed to a superior. Because of her attitude of continuous subordination, and because she recognized the supremacy (headship) of her husband, she serves as anexample to all Christian wives today. Peter said, "whosedaughters ye are (Sarah's), as long as ye do well."

The word "subjection" is from the Greek word hupostasso. Thayer defines it to mean, "to subject one'sself, to obey; to subject to one's control; to yield to one'sadmonition or advice" (Greek-English Lexicon, p. 645).Hence, Peter says that wives are to obey, to submit, toyield to their husbands, even their admonition andadvice.

From the following Scriptures we observe severalthings about the wife's subordination to her husband:

(1) It is to be an "own husband" type submission."Wives, submit yourselves unto your own husbands, asunto the Lord" (Eph. 5:22; cf. 1 Pet. 3:1). The word own puts emphasis on the gravity, seriousness and magnitude of her obedience.

(2)From the verse quoted in the preceding paragraph,we see that it is "as unto the Lord" type submission. The wife is to submit herself unto her husband even as she is to faithfully and lovingly obey Jesus Christ.

(3) It is "as the church is subject to Christ" typesubmission. "Therefore as the church is subject untoChrist, so let the wives be to their own husbands in every thing" (Eph. 5:24). It would be just as out of place for the church to take over the headship of Christ as it would befor a wife to assume headship of her husband.

(4) It is an "in everything" type submission as thelatter part of Eph. 5:24 states. The exception would be ifthe husband demanded disobedience to Christ on the part of his wife. Apostles of Christ said, "We ought toobey God rather than men" (Acts 5:29). (5) It is "as fit in the Lord" type submission. "Wives,submit yourselves unto your own husbands, as it is fit inthe Lord" (Col. 3:18). Robert Gromacki wrote, "Subordination befits Christian women. God established the authority of family function in the Garden of Eden. The entrance of sin or the salvation experience have notchanged that basic principle. It is not a cultural odditywhich can be altered in different countries and ages" (An Exposition of Colossians & Philemon, p. 148).

Subordination does not mean women are inferior to men intellectually, morally or spiritually, but in God's order of authority, woman is to be in subjection to man.The Bible states, "But I would have you know, that thehead of every man is Christ; and the head of the woman is the man; and the head of Christ is God" (1 Cor. 11:3).Though the wife is subject to her husband, the husbandis not without obligation toward his wife. He is to loveher even as Christ loved the church and gave himself forit (Eph. 5:25). The husband is not to be a tyrant over hiswife, abuse her or treat her as chattel property. Neitheris he to be a wimp and a passive non-entity. But he is toassume the headship and to love his wife as his own body(Eph. 5:23, 28).

STUDIES IN 1ST & 2ND TIMOTHYELDERS(1 Tim. 3:1-7; Tit. 1:5-9)

One of the things Paul instructed Timothy about wasthe kind of man that can serve a congregation in thecapacity of an "elder". As an evangelist, Timothy wasobligated to teach this to others, which would contributeto "Saving thyself and them that hear thee".

Elders in every church is essentially connected tosaving souls. Their work involves "watching for souls "(Heb. 13:17). They "speak unto you the word of God"(Heb. 13:7), and "by sound doctrine both exhort andconvince the gainsayers" (Tit. 1:9). Qualified elders,properly functioning in every church, is as essential andeffective in saving souls as the evangelist who constantlypreaches the gospel that is God's power to save.

The particular role of elders in a congregation, according to the scriptures, is feeding, tending, ruling,overseeing the flock of God which is among you (1 Pet.5:1-3; Acts 20:28). They belong to the organizationalstructure of a local church, which consists of bishops(elders), deacons, and saints (Phil. 1:1). God's order is aplurality of elders/bishops (Acts 20:17,28;Titus 1:5-7) inevery church (Acts 20:17; 14:23; Tit. 1:5). Arbitrary ruling is forbidden to them (1 Pet. 5:3) and their oversight is confined to the "flock among them". This meansthat each congregation is independent of other congregations. They are not bound by any ecclesiastical federation, but each church, under its elders, is subject toChrist, the great head of the church.

Relying on human wisdom instead of sound doctrinehas brought into existence many organizations, officesand officers which are unknown to the New Testament,and numerous corruptions of the New Testament pattern of church government. When you see one bishopover a congregation, or a number of churches, the bishops of one congregation exercising authority over othercongregations, a federation of numerous congregationsin Associations, Synods, Boards, Conventions (with their desired and appointed officers), and other like inventions, you are seeing a corruption of the New Testament order.

I believe the lack of dedicated, qualified elders in a church pose the greatest threat to divisions and the lossof souls in the Lord's church today. Brethren, let uscontinue to pray that the Lord will "send forth laborers(evangelists) into the field", but also that He will "raiseup elders in the churches".

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But, what kind of men can thus serve? Are the qualifications so exacting that only a very few can qualify?When properly understood, there is a very little required than that required and expected of any Christian. Allqualifications given are essential; not one can be ignored. Yet, we must remember that some are absoluteand some(most) relative. (Relative means the qualification maybe possessed in degrees). Some are positive andsome negative. Titus 1:5-9 is studied along with 1 Tim.3:1-7 because they deal with the same thing.

Moral Virtues Or Character

As we look at the stated qualifications, I am indicating whether positive or negative; absolute or relative byabbreviations in parenthesis.

1. Blameless—no blame (Neg., Rel.). Because somelook for perfection in a relative characteristic, manygood men are declared unqualified, thus contributing to "no elders" churches.
2. Temperate, vigilant (Pos., Rel.).
3. Sober minded (Pos., Rel.).
4. Good behavior (Pos., Rel.).
5. Given to hospitality (Pos., Rel.).
6. Not given to wine (Neg., Abs.).
7. No striker—"ready with a blow-pugnacious" (Neg.,Abs.).
8. Not greedy of filthy lucre—"eager for base gain-avaricious" (Neg., Abs.).
9. Patient — self control (Pos., Rel.).
10. Not a brawler—"quarrelsome over wine"— "drunken" (Neg., Abs.).
11. Not covetous (Neg., Abs.).
12. Good report from without (Pos., Abs.).
13. Not self-willed (Neg., Abs.). A deficiency herecauses elders to act as bosses—lords, be intolerant offellow elder's views, and members of the flock, which provokes suspicions, distrust, resentment, and strife.Elders should be immovable and unyielding in mattersof faith, but in matters involving choice and judgment, aspirit of deference to others must exist. . ."wash theirbrethren's feet" (Jno. 13:12 -14).
14. Not soon angry (Neg., Rel.).
15. Just (Pos., Abs.).
16. Holy (Pos., Abs.—though holiness itself its relative).

Family Requirements

1. Husband of one wife (Pos., Abs.).

Various views of what is meant by this qualificationhave been given (No Concubinage, Polygamy, Remarriage, Bachelor elders, etc.). It should be obvious to allthat the stated qualification is met if (1) the man has a wife, (2) any previous marriage ended in death, (3) anyprevious marriage ended by the wife being put away foradultery.

2. "Rule well his own house"—wife-children (Pos.,Abs.).

Here, the elder -flock relationship is compared to thefather -family relationship. The husband who is tyrantin his home, creating a feeling of fear and resentment,and provoking wrath, discouragement, and rebellion onthe part of those in the home, would be the same way, and do the same, if an elder in the Lord's church. A man's headship (rule) in his home is an indication ofwhat he would be as an elder.

Children also enter into the qualifying of a man for the eldership. He is to have children "that believe" and whoare "in subjection". How many children is not stated.Children is plural, but in Hebrew, Greek, and English the word is used so as to embrace the singular. Sarah nursed children though she only had one (Gen. 21:7). Allof Jacobs sons and daughters rose up to comfort him, buthe only had one daughter (Gen. 37:35). If the plural doesnot include the singular, then Moses' law "If a man die,having no children, his brother shall marry his wife, andraise up seed unto his brother (Matt. 22:24) would not apply until the man had at least two children. The samewould be true of a widow qualifying for regular support from the church. She must have brought up at least twobefore she would qualify (1 Tim. 5:4). Those who woulddemand that one must have at least two children before he meets this qualification, are saying something the Bible does not say. In fact, they are making "children"mean something different from its Bible use. This concept has kept some congregations from having elders.

Extreme concepts of an elder and his family havecontributed to "churches without elders". Some have an "impossibility of apostacy" concept of Prov. 22:6 regarding the "bringing up a child", so that if an offspring, nolonger of the household, goes astray, even abandoningthe faith, proves defectiveness in the father's trainingback at home years ago, and thereby forbids that godly father being appointed, or to continue serving, as anelder. More is expected of an elder than God, "who brought up children that rebelled" (Isa. 1:2). There havebeen cases of elders, with believing, submissive children, serving well for years, then another child camealong later in life, and in the eyes of some, the elderbecame unqualified and would have to wait until thatchild became a believer and demonstrated submissiveness before he would again be qualified. Such extremespress the scriptural requirements beyond the truth and reason.

Certain Abilities

In order to do the work of an elder, there are certaincapabilities that one must have. I think it would be muchbetter to think of the eldership as a work that requirescertain qualities or abilities than an office to be filled bymen who meet specified qualifications. Maybe thiswould keep brethren from demanding perfection forevery stated qualification.

One of these abilities is "apt to teach". The work "apt"is translated "able" in the NASB and NKJ. The qualification is positive, but relative. No one should try to makethe degree of one's ability a necessity.

Another essential quality in this area is "Not a novice" —not a new convert, or one who has not had time to growin faith and service. The requirement is negative andabsolute. Some may go to extremes in setting how muchtime, which is not revealed. The time would involvewhatever is needed to bring about the required conditionor situation.

A third ability, essential to doing the work of an elderis "holding fast the faithful work" (Tit. 1:9). This qualityis positive and absolute. One can not do the work of anelder without this. He cannot teach others the truth,exhort, convince the gainsayers, or set a proper examplewithout this ability.

Conclusion

A man does not have to be "perfect". . . .with noweaknesses or frailties, .above the possibility of beingtempted, in order to serve as an elder. There is no suchperson. Any man who is a child of God, who has and doesput to death the works of the flesh, develops the Christian graces (patience, gentleness, kindness, holiness,etc.), with a family that is God regulated wherein hedemonstrates godly rule and management, and possesses an intense love and concern for truth and souls, isthe kind of man who may be selected and appointed toserve a congregation as an elder. Such men in eachchurch is "bread of life".

THE BIBLE CLASS BLUES

It is customary to associate the color blue with depression, or with a melancholy disposition. I don't know why,for blue happens to be my favorite color, and brightensmy life continually. But, I yield to the common usage ofthe term.

There is even a category of music known as The Blues.Such songs have been written about coal mines, freighttrains, war, love, and all else in between. And, while Ienjoy my present Bible class, and do not want to leave myreaders in a depressed state of mind, there are enoughideas and practices associated with Bible classes to givea body the blues.

There is not enough Bible taught in most sectarian churches to justify usage of the term "Bible Class." MostVacation Bible Schools are a farce, having more characteristics of a carnival than of a Bible school. The term VBS does about as much for me as the letters PTL.

But in churches of Christ, it should not be so. A Bibleclass should be exactly what the term implies—a classwhere the Bible is taught and studied. While this principle may be implemented in most churches of Christ,there are exceptions, And, from some things I have seen and heard, some classes need to change their name,shape up, or ship out.

Some church members regard the Bible class as athing for women and children; or, as an opportunity fora few zealous Christians to gain "extra credit" in theirquest for eternal life; or, as an occasion for the prodigalto do penance; or, simply as an optional introduction to"taking the emblems" (observing the Lord's supper).

But, there are other attitudes which disturb me evenmore than those just mentioned, attitudes manifestedon the part of both teachers and students who areordinarily faithful in attending Bible classes.

All congregations are not comprised of the samenumbers of people, or even the same age groups. Localneeds should determine the type of class, and the method of study. Special classes require special applications.

Most of what I have to say is based on experienceswith what is generally termed the adult Bible class — a mixture of various ages, attitudes, and degrees of Bibleknowledge. The audience consists of both church members and "outsiders." This adult Bible class, generallyconducted in the auditorium, often conveys the first (andlast), impressions received by people making their initial contact with the church of Christ. What do they see,

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and hear? What must they think?

The Bible needs to be taught and emphasized. Anyoutline or course of study should spotlight the Bible, and not just a few Bible verses used to give a degree ofrespectability to some course or author. And, if the oneteaching or making a comment is using a translation orversion different from that which others have, or different from the Bible in the pews, make it known. It could avoid some confusion and misunderstanding.

I feel left out when I visit a class where everyone elsehas a workbook, there are no extra copies for visitors, theblanks have been mechanically filled in prior to class,there is no room or time for questions or discussion, and there is not a Bible in sight except the one you broughtwith you.

And, some courses do not have enough spiritual foodin them, milk or meat, to feed the smallest appetite.Teachers have to improvise and ad lib in order to use upthe time. No wonder some Bible classes are avoided, orused for yawning exercises. A baby's cry is a welcomed diversion.

I emphatically deny that a textual study of the Bible,either topical or expository, has to be dull or boring.There may be dull teachers and students, but the Biblecontains the most interesting and exciting stories to befound anywhere. Even classes for small children need toemphasize the Bible, Bible stories, and Bible characters.But, back to the adult classes in the auditorium.

There are different ideas about what a Bible class should be. Some think it is a place to argue, to wrangle,and an open forum for a diversity of pet peeves.

One brother used to comment after the reading ofeach verse, "Brother Casebolt, why can't those sectarians see that?" Even when we came to 2 Pet. 2, he made the same comment. I told him, tactfully, that thischapter was primarily concerned with wayward children of God, not sectarians. This brother had spent mostof his life in sectarianism, and could see little else.

Brethren sometimes forget that there are visitors,weak members, or even non-members in the audience. Abrother (or sister), sitting near the front cannot see whois behind them. The teacher needs to see such things,and keep the discussion headed in the right direction. Ibelieve in plain speech, but there is no need to be rude tovisitors or other brethren.

Some teachers don't help the situation much, or not atall. Their idea of a Bible class is to provoke class participation by any means. Participation is good, but it needsto be controlled. There are enough brethren who willthink of some knotty problem or foolish question, without the teacher having to throw some bone of contentioninto the audience for people to gnaw on for an hour.

This method may be some teacher's idea of a livelyclass, or it may relieve the teacher of study and preparation, but edification should be the goal of a Bible class,not confusion and strife.

Some brethren don't believe in Bible classes, and justdon't have them. Others may as well not have them, forall the good they do. Some are concerned that the Bibleclass may evolve into an organized Sunday School Society, and that is a possibility. But, some brethren are not about to organize their Sunday morning or mid-week periods of confusion or lethargy out of existence. It istheir favorite hour of entertainment.

Few churches encourage the study of the Bible, orprovide opportunities for people to learn its truths. Thesectarian concept of "Sunday School" has alienated a lotof people. Churches of Christ need to live up to theirclaim to acquaint people with the wonderful message ofthe Bible. We need to redeem the time and teach as manypeople as possible, peradventure a few will yet obey. The longsuffering of God demands it (2 Peter. 3:9).

SPURGEON'S LECTURES

It would do any preacher good to read C. H. Spurgeon's "Lectures To My Students." This 19th century work by perhaps the most famous Baptist preacherof all time is curious for its antiquated reference; yet istimeless as it addresses our human nature which justdoesn't change from century to century.

Under title, "The Call To The Ministry," Spurgeontells of one young gentleman who had left on his mind"the photograph of his exquisite self."

"That same face of his looked like the title-page to a whole volume of conceit and deceit," added Mr. Spurgeon.

The young man sent word that he must see Spurgeon,and upon entrance to his office, "Sir, I want to enter yourcollege, and should like to enter it at once."

"Well, Sir," said I, "I fear we have no room for you atpresent, but your case shall be considered.""But mine is a remarkable case, Sir; you have probably never received such an application as mine before."

"Very good, we'll see about it; the secretary will giveyou one of the application papers, and you can see me onMonday."

He arrived on Monday with the questions answered ina most extraordinary way. "He claimed to have read allancient and modern literature, and after giving animmense list he added, 'this is but a selection; I haveread most extensively in all departments.'"

"As to his preaching, he could produce the highesttestimonials, but hardly thought they would be needed,as a personal interview would convince me of his abilityat once."

"His surprise was great when I said, 'Sir, I am obligedto tell you I cannot receive you.'"

"Why not, Sir?"

"I will tell you plainly. You are so dreadfullyclever that I could not insult you by receiving youinto our college, where we have none but ratherordinary men; the president, tutors, and students, areall men of moderate attainments, and you wouldhave to condescend too much in coming among us."

The young gentleman looked at Spurgeon severely,and said with dignity, "Do you mean to say, that becauseI have an unusual genius, and I have produced in myselfa gigantic mind such as is rarely seen, I am refused admittance into your college?"

"Yes," Spurgeon replied.

"Then Sir, you ought to allow me a trial of my preaching abilities; select me any text you like, or suggest anysubject you please, and here in this very room I willspeak upon it, or preach upon it without deliberation,and you will be surprised."

"No, thank you, I would rather not have the trouble oflistening to you.""Trouble, Sir! I assure you it would be the greatestpossible pleasure you could have."

Spurgeon assured him it might be, but that he felthimself unworthy of the privilege, and bade him a longfarewell.

Spurgeon later tells of a story which had been related to him of a young man who desired to go to India inconnection with the London Missionary Society. He wasto be examined as to his fitness for such a post by a Matthew Wilks.

Mr. Wilks wrote the young gentleman and told him to call upon him at six o'clock the next morning. Though hehad to walk many miles, he was at the house punctually.Mr. Wilks, however, kept him waiting for several hours.Finally, he arrived in the room and began the interview.

"Well, young man, so you want to be a missionary? Doyou love the Lord Jesus Christ?"

"Yes, Sir, I hope I do."

"And have you had any education?"

"Yes, Sir, a little."

"Well, now, we'll try you; can you spell 'cat'?"

The young man hardly knew how to answer, but hereplied steadily, "C-A-T, cat.""Very good, now can you spell 'dog1?" The youth replied, "D-O-G, dog.""Well, that is right; I see you will do in your spelling,

and now for your arithmetic; how many are twice two?"

Mr. Spurgeon comments, "It is a wonder that Mr.Wilks did no receive 'twice two' after the fashion of muscular Christianity, but the patient youth gave theright reply and dismissed."

Matthew Wilks at the committee meeting said, "Icordially recommend that young man; his testimonials and character I have duly examined, and besides that, I have given him a rare personal trial such as few could bear.

"I tried his self-denial, he was up in the morningearly; I tried his temper, and I tried his humility; hecan spell 'cat' and 'dog', and can tell that 'twice two make four', and he will do for a missionary exceedingly well."

May the Lord give us strength to live by thesewords, "Giving no offence in any thing, that theministry be not blamed: but in all things approvingourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, inlabours, in watchings, in fastings; by pureness, byknowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth,by the power of God, by the armour of righteousness on the right hand and on the left, byhonour and dishonour, by evil report and goodreport: as deceivers, and yet true; as unknown, andyet well known; as dying, and, behold, we live; aschastened, and not killed; as sorrowful, yet alwayrejoicing; as poor yet making many rich; as havingnothing, and yet possessing all things." (2 Cor. 6:310)

There are few words as chilling as "death." It is not a concept we enjoy thinking about very much and yet weall recognize, some of us more distinctly than others,that it is stark reality—no one will escape its icy grip. Inlarge measure, Christians are Christians because oftheir concern about what takes place after physicaldeath. Every funeral we attend or every death we readabout brings the reality back home to our minds—"wetoo will pass through the experience."

How ought we to think about death? I would like tosuggest that we think about it in terms of "shifts." Ibelieve we'll see that the apostle Paul's view of death warrants such a view. Some folks work "shifts" in their jobs and are familiar with three elements of shift-work:the "day shift", the "swing shift" and the "nights shift."Let's consider what the scriptures say about death,using this analogy. As we do so, keep in mind that the Christian ought to view his life as preparation for death."And as it is appointed for men to die once, but after thisthe judgment" (Heb. 9:27). This does not present a dimview of life, but a simple, healthy recognition of itsbrevity. "Indeed, You have made my days as handbreadths, and my age is as nothing before You; certainly,every man at his best state is but a vapor" (Psa. 39:5).

Let's first consider the "Day Shift." Paul tells us in 2 Cor. 4:16-5:11 that this body in which we live is on theway out. He says it's "perishing" (4:16); that it is a "tent"-i. e., temporary (5:1); that we "groan" (5:2); that we are"burdened" (5:4). Paul proves the proposition—we had better prepare for the "night shift" while on the "dayshift"! There is no future here! "Here we have no continuing city"(Heb. 13:14). Therefore, our life must be lived by faith, not by sight (4:18; 5:7) and it is a life of preparation with assurance that the best is yet to come. Paul says "weknow" that we have a building from God (5:1). He saysthat it is God Himself who has prepared us for this verything and has given us the Spirit as a guarantee (5:5)."Therefore we are always confident, knowing that whilewe are at home in the body we are absent from the Lord."Christian, where would you rather be? We are to makethe most of our time on the "day shift." But let's be awarethat it is coming to a close.

When life is over, what happens? Yes, we die. Butwhat happens at the moment of death? This moment wemight call the "Swing Shift" and about it we know virtually nothing. God has not chosen to reveal to usthings concerning the experience of death itself. Hence, because of our lack of knowledge of this element of death,we "fear" death and I believe it is a healthy fear which God has placed within us. I regard with great skepticismanyone who says that they have "no fear" of this aspectof death. It is natural to possess some fear of those thingsabout which we have little knowledge. Death is real(Heb. 9:27) and death is sudden (Eccl. 9:12). The right-thinking Christian never entertains a "death wish." Forexample, he would not commit suicide, even if it wasn'tsin. He doesn't thing that way! It is true, as Paul said,that "to die is gain" but it is equally true that "to live isChrist." While we must live our life in preparation for death, we are not "zombies" or celestial tenants justwaiting to die. There are those, as someone once said,that are "so heavenly-minded that they are no earthly good."

It is the death in the long view that Christians do notfear. The after-life, we'll call it the "Night Shift," issomething we do indeed look forward to. Our love of lifeis never put in place of our love for the Lord and wewillingly give it up when called to do so. Why? Becausewe do not fear the experience of death itself? No, butbecause we value the prospect of being with the Lordfrom then on (2 Cor. 5:8). We look at death, under thisaspect, as an extension of "life." Jesus said in Jn. 11:25,"I am the resurrection and the life. He who believes in Me, though he may die, he shall live." Paul called it, in2 Cor. 4:17, the "eternal weight of glory" which bears nocomparison to the temporary troubles we might have toundergo while here on earth. It can truly be said that, for the Christian, death is not a period but a comma. Paultold the Thessalonians that they should temper their sorrow, since those who had passed on had simply "fallenasleep" (1 Thess. 4:13). I like to think of my godly grandparents as having fallen asleep or as moving on tothe "night shift" along with that great "cloud of witnesses" we read about in Hebrews 12:1-2.

If we truly accept the premise that death is what weare preparing for, it ought to change the way we think.Jesus said we need to die to this life (Jn 12:24-25) and Paul says we are citizens of heaven (Eph. 3:20). Christians think like people whose civic status is heaven, who have died to the world and its attractions. So, death ismerely the transition into that state with which we havealready become accustomed. And a person who thinksthat way fashions his life goal upon that basis. "Therefore we make it our aim, whether present or absent, to bewell-pleasing to Him" (2 Cor. 5:9). Have you obeyed Hisvoice? Are you ready?

Since the Word of God is the final standard of truth,the subject matter for gospel preaching is as wide asDivine Revelation itself. "All the counsel of God" should be declared (Acts 20:27). We dare not sacrifice any truthto broaden our appeal to suit the fancies of a generationwith itching ears (2 Tim. 4:2-4). The following points are some of the fundamentals which have always distinguished the true people of God and which need repeated emphasis in our time. Churches of Christ need to bedoing everything in their power to stand for such principles as these:

1. The church must be known as a people of "The Book"because we are devoted to its Author as our Rock and our Redeemer. As individuals we must personally know God's Word and serve its Author. As a church we must constantly appeal to that Word and examine ourselvesby its teaching in all things (Jn. 6:63; 2 Tim. 3;16-17).
2. We want to be known as believing that salvation is

wholly of grace in its origin, provision, and revelation,

but also to be known as emphatically teaching thatsaving grace is received only upon the terms and conditions of the gospel (Eph. 2:8-9; Acts 19:5, 18-20). Thismeans the death, burial, and resurrection of JesusChrist must be at the heart of all our preaching. The necessity of faith, repentance, and baptism must bemade crystal clear.

1. We want to be known as a people of God who striveto work together in peace and unity based on the Master's Word, and a people who will not tolerate ungodly living and false doctrine (Acts 20:28-32; Jn. 10:1-30).
2. We want to communicate to our community animage of the church as an undenominational body, but more than that, as a body opposed to denominationalism as sinful —just like any other sin (Gal. 5:19-20; 1 Cor. 1:10-13).
3. We want to be seen as a church which believes in the reality of heaven and hell in teaching on the futuredestiny of the soul — a church which is not only not teaching Premillennialism but also teaching against Premillennialism as damnable heresies which deny theLord and bring certain destruction to souls (Matt. 25:46; 2 Pet. 2:1).
4. The church must be seen not only as standing for morality but also as openly opposing every form of immorality whether homosexual sins, pre-marital sex, orunscriptural divorces and remarriages (Jn. 8;1-11; 1 Cor. 6:9-11).
5. We want to be known for standing in defense of purity in thought, word, and deed, for instance encour

aging modesty in dress, while rebuking every form of impurity and lasciviousness including immodest dress(Matt. 5:27-32; 18:6; Tit. 2:11-14).

8.We must be recognized as supporting serious, sober, watchful living, and as reproving intoxication and drug abuse of all kinds including social drinking (1 Pet. 4:1-3; 5:8-9).

1. We want to be known for scriptural worship and for open, unyielding opposition to every innovation in worship including instrumental music (Acts 2:42; Eph. 5:19;1 Tim. 1:3).
2. We want to be seen practicing the Bible pattern for church organization and opposing institutionalism and every other form of departure (Phil. 1:1; 1 Tim. 3:14-15;4:1-2).
3. We must be a people who love their neighborsenough to personally plant the seed of the kingdom andbless them in every possible way as we have ability andopportunity on an individual basis, but who also oppose every carnal appeal of the social gospel in the work of the church (Acts 8:3-4; Gal. 6:10; 1 Cor. 11:34).
4. In summary, we must try as hard as we can to bea church which preaches that there is only one right way in religion! Christ alone is the Savior of all men, the gospel system is the only true revelation of how God makes man righteous, and the Bible pattern for the church is the only one God gave or approves. "We" are notthe standard in anything but God's Word is the standardto which all men must yield and submit (Jn. 14:6; Gal.1:8-9; Eph. 4;4-6).

Some among us decided that even though churches ofChrist emphasized in the past such principles as are listed above, brethren need a new public image which isto be created by telling what we stand for very loudly, and letting what we oppose "take care of itself." In other words, we ought to emphasize what the public finds"positive" and appealing, but de-emphasize if not eliminate what the people find "negative" or offensive—likethe disciples suggested to Jesus in Matthew 15:12. Withthis trend comes the idea that the names of false religions, false doctrines, and false teachers ought not to bespecified (contrary to the example of Jesus in Matthew16:6-12).

Another facet of the subtle shift occurring in somequarters is to borrow as much as possible from the most"successful" religious movements of our time. This means highlighting the experiential, the subjective, the positive mental attitude" philosophy, the sensational,the entertaining, the emotional, the how-to-feel-goodabout-yourself mesmerism that came out of the me-generation of the 1970's. Salesmanship techniques and motivational jargon borrowed from the marketplacealong with a good dose of pop psychology are takingprecedence over plain, serious preaching of the word ofthe truth of the gospel as God's power to save (Col. 1:5; Rom. 1:16).

Exposing error and condemning sin is consideredcounter-productive, unloving, and especially "traditional" and out-of-date (maybe o.k. for earlier times, but cannot get the job done today). Historians have notedsuch a shift of emphasis in the denominational world for

several decades. A review of "the most exhaustive study

of ministry in the U. S. and Canada every undertaken"

contained the following observations:

Ministering in America (Harper & Row; $24.95) dealswith the qualities that people in local parishes seem towant in their ministers. Time was when Protestants — liberal or conservative in theology — sought strongspiritual leadership and preaching, personal counselbased on the Bible, even some evangelistic flair. Now,says the report, the liberal churches want mostly poppsychology.

The survey sample covered 43 Protestant denominations with 55 million members (plus Roman Catholics,Orthodox, Unitarians and Reform Jews). The most desirable traits: 1) "Open Affirming Style"; 2) "Caring forPersons under Stress" (with no mention of any religiouscontent); 3) "Congregational Leadership." To a strikingextent, many people put appealing personal qualitieswell above traditional pastoral concern for doctrine andspiritual life, or other worldly values based on theteachings of the Bible.

All are qualities involved with psychological jargon,interpersonal relationships and group dynamics ("A Pallid But Personable Faith?" Time Magazine, 29 Sept 1980, p. 85).

This spirit is rampant among liberal churches ofChrist as they grab at every fad and fancy which offersthe promise of momentary popularity. This spirit is only a trend among more conservative brethren and now isthe time to examine ourselves before its siren songseduces us and destroys our strength as the people ofGod.

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

KEITH E. CLAYTON, 7 Buttolph Dr., Middlebury, VT 05753—TheAddison County church of Christ will be moving out of the Cartmell Complex in Middlebury to our new location in New Haven, 2.8 milesnorth of the Middlebury town line. Our new location is just off U. S.Route 7, on Campground Road, and is visible from Route 7, being onlya couple hundred yards off the westerly side. Heading west onCampground Road, we are the first building on the left. Come visit usat our newly rented facility. Our regular assembly times are: Sundayat 9:00 A.M. and 6:00 PM. and Wednesdays at 7:00 P.M.

NEW PUBLICATION DAVID E. PRATTE, 7021 Omaha Court, Ft. Wayne, In 46804—Many families are seeking effective alternatives to the problems thatexist in the public school system. Properly done, home education canbe a valid alternative. FAMILY TIMES is an informal newsletter for people who want more information about home schooling, or forfamilies who are already home schooling and would like support and encouragement. It is written by home-schoolers who are members ofa faithful local church of Christ, and is designed for the special benefitof true New Testament Christians. Family Times will be published four times a year. The subscription price is $2.00. Those who would like a sample copy or more information should write: FAMILY TIMES, 7846 St. Joe Rd., Ft. Wayne, IN 46835.

PREACHING IN ALASKA JADY W. COPELAND, P.O. Box 1528, Springdale, Ar 72765—Forthe last three weeks in July and the first week of August, my wife andI were in Alaska, "the last frontier", for four meetings. The first wasat Soldotna where Sam Binkley (not to be confused with his father)was then preaching, though he has since moved. They have about 20 members. They have completed a building (except for some trim work) which will seat about 100 in present form. They have been hindered in the past by not having their own facility. The Fred Howes familyhave been greatly responsible for the work there.

Next we went to Fairbanks where the church is much smaller than before due to job related moves of several families within the pastyear. Alaska's economy has been hurt by the oil crunch. There are now16 members here. Cecil Willis is now working with them and doing agood job. He is working with some young men who have goodpotential. Joe and Sylvia King have been faithful members in Fair

banks for a number of years and they continue to be a source ofstrength in the work. They have a nice building and meet at present in the basement. The upper part is partially completed and will be finished when needed. The brethren appreciate Cecil's work.

Don Spicer moved to Barrow from Anchorage about a year ago and his family along with one other family meet in his home. Both familiesare rather large and BO the membership is 10. Barrow is made uplargely of natives who are tradition bound and difficult to reach. Theyhope that a new generation might not be so wed to religious tradition.

Dean Crews works with the church in Anchorage. He has beenthere five years. He is doing a good work and the church is doing well.As with other places, they have lost some families but still have about100 meeting there. They are blessed with good elders and prospectsfor future growth are good.

Prices are high in Alaska and therefore wages for preachers (aswell as others) must be higher. While it is true that it gets plenty coldin the inner regions of the state, Anchorage is little different, we aretold, from coastal cities in the lower 48 states. When making plans forvacations, consider Alaska and visit brethren there. They are amongthe most hospitable people I have met in many years. So far as I know,there are only four non-institutional churches in Alaska, and we wereglad to hold meetings in each place. It is good to know that brethrenare being true to His word in all parts of the world.

SOME HELP NEEDED

Maezel Bates, wife of gospel preacher Carol Bates of CottageGrove, Oregon, is now undergoing extensive radiation and chemotherapy to treat "stage two" breast cancer, in addition tosurgery. Medical insurance has paid some of this, but not nearly all.In spite of help already received from brethren, family and friends,there is still a considerable balance to be paid (and the treatments willcontinue for a time). We saw Carol and Maezel in July while in a meeting at Albany, Oregon, about 30 miles from Cottage Grove. Theyattended three nights of the meeting. Her spirits are excellent and she is handling this set-back with the attitude of one who walks with theLord and trusts Him completely. I have known Carol and MaezelBates for many years. Their work has been faithful and true. They did not send this appeal. I am making it known because I think goodbrethren will want to know and help if they can. Also, cards and notesof encouragement would mean a great deal. Above all, join with themand with all of us, who know and love them, in fervent prayer. Contact:Mr. and Mrs. N. Carol Bates, 236 Adams Ave., Cottage Grove, Oregon97424.—Editor.

LIFE'S A LOT THAT WAY

FRED MELTON, 1915 Tomball Parkway, Houston, Texas 77070

I went back one day where dreams had spanned a lifetime. I satagain by the cool stream as autumn began to shed her cloak of crimsongold. As I remained mesmerized by the rippling clear water, a leafglided down from the trees above to rest in a quiet pool at my feet. Asit nestled there stone still among many of its fellows, I noticed that it was wrinkled and brown. Continuing to stare at this one fallen leaf,I discovered there were streaks of yellow and gold still discernible andeven strains of faded green which spoke of its useful life in days goneby. All the trees around me were suddenly shaken by a shiftingsouthwest breeze and I looked to see hundreds of vibrant yellow leavesdrifting through shafts of sunlight toward the valley floor to make wayfor next year's green.

It was then I knew that our lives are a lot that way. If one livesaccording to God's divine plan, life's colors will surely show through; perhaps even at their brightest just before they fall asleep amongtheir brethren in God's green earth, never more to be seen by the eyes of this old world.

PAUL K. WILLIAMS reports from south Africa that three havebeen baptized and one restored. One of these was baptized inZululand, another in Eshowe as a result of a tent meeting. Anotherwas baptized as a result of a tent meting. Another was baptized as a result of follow-up from a correspondence course. Also, the church inEshowe with-drew from two. The William's are making are makingplans to visit in the USA from August-October, 1988. He would liketo hear from

churches who are interested in the work in South Africa and would be glad to conduct some meetings while here.

STEFANO CORAZZA REPORTS FROM Udine, Italy that onewas baptized there recently. She is a 21 year-old woman who isengaged to a young man who was baptized in March, 1987.

EFRAIN F. PEREZ of Valparaiso, Chile reports that three groupshave been converted in the Valparaiso area after six months ofteaching. In July, 1987 a former pentecostal preacher (who was leaderof these three groups) was baptized. Since then many others havefollowed. Five were baptized on August 29 from Limache and LANarvaes including four men who are now taking the preacher training course.

PREACHERS NEEDED BEDFORD, OHIO —The Columbus Street church is looking for anexperienced gospel preacher. The church can provide a house and fullsupport. Bedford is located 14 miles southeast of Cleveland. IFinterested, please contact either of the elders, Jerry Paugh (216) 2555493; or Joe Stano (216) 232-8286.

OKEECHOBEE, FLORIDA—The Okeechobee church of Christ needs a preacher for full time work. Usual attendance is 25-35 onSundays (40-60 in winter). Partial support is available. Those interested may call James Wagster (813) 763-9612.

EDITORIAL LEFT-OVERS

WHAT THE SEAT CAN ENDURE

Every now and then we are treated to the wisdom that "the mindcan only absorb what the seat can endure." This is offered to promptpreachers to be brief. I do not favor repetitious sermons or ramblingdiscourses without apparent design. Every speaker needs to buildrapport with his audience and be alert to signs of weariness or loss of interest. Every speaker cannot hold an audience for long periods oftime. But it needs to be said that the seat can endure whatever the mind wills. Whatever occupies the mind will determine very oftenwhat the seat can endure. That is what enables people to sit for hoursto drive to a vacation spot or to see relatives long missed. That is whatempowers us to stay strapped in a seat on a jet plane across thecountry, or halfway around the world. That is what caused me to sitfor 7 hours in a school taught by a physical therapist a few weeks afterback surgery, with only a five minute stretch every hour. That is whatcauses people to sit through baseball double-headers and football games. The mind wills it and the seat endures it. The saying is catchyand usually draws a laugh, but it is actually a reverse of the truth.Let's get it straight—"The seat can endure what the mind wills it toendure." Now, that's more like it.

THE GOSPEL IS FOR ALL

In traveling over the country the last few years, and especially thepast two, I noticed more and more racially integrated churches,especially in the deep south, —in the midwest and on the easternseaboard. Not only do I see sizeable numbers of blacks and whitesworshipping and working together, but I see blacks serving as elders,deacons, song leaders and teachers. That is as it should be. The gospelis for all. There will be no separate compartments in heaven fordifferent races.

WINTER CLASSES

The editor looks forward to winter classes at Manslick Road church during December, January and February. In addition toclasses on Sunday mornings and Wednesday nights, there will be aMonday night class on SOUL WINNING and a Friday morning classon the book of HEBREWS. While these classes are planned as a partof the teaching work of the Manslick Road church for the edificationof the members of that local body, we are glad to welcome any from thesurrounding areas who are free at those times. We have taught winterseries since 1965. All students should bring a Bible and a notebook.The Friday morning class lasts from 10:00 AM. to 12 noon.