FAITH AND WORKS

For three centuries zealous discussions have taken place in Europe and America on the role of faith and works in the scheme of redemption. Theologians formulated a system of theology in the 15th and 16th centuriesthat placed "faith only" as the condition for receivingsalvation from God. Martin Luther, John Calvin andothers rejected all works of every kind as having anything to do with the forgiveness of their sins. John Calvindeveloped a system that had seven major points, one ofwhich was that salvation was by faith only, without any works on the part of man. The system of doctrine is called Calvinism, and is a vital part of most Protestant denominations today.

Faith means different things to different people,partly because of their religious background. The Bibledefines and describes the nature and function of faith. Our word "faith" means trust, confidence, belief, conviction, persuasion and expectation. "Trust" carries theidea of conviction, care, accept, believe in, rely on andexpect. "Conviction" implies belief, certainty, confidence, fervor, lack of doubt. All of these terms stronglyimply action as the result of acceptance of testimony and evidence.

Our word "works" means labor, toil, force, operate,strive, struggle, cultivate. "Labor" signifies exertion,toil, travail, work. The opposite of "work" is leisure orrest. The bottom line of these terms is to DO SOMETHING as opposed to DO NOTHING!

What is amazing about those who teach that no works are permitted in the scheme of redemption is that theyREQUIRE works in their efforts to justification by faithonly. Some use prayer as a means to get through to God in order to be saved. Their prayers are human efforts,sometimes very strenuous, with earnest pleading andloud crying with tears and sweat. That is some of themost fervent works one can do in his appeal to God forsalvation. Somehow men do not consider prayer, however zealous, a work, but they consider baptism a workby which men seek to be justified. They claim baptism islegalism, but they call prayer a matter of mercy andgrace on God's part.

After salvation from sins has been obtained by faithonly, going to heaven is a matter of works to these religious bodies. They teach that if a man is benevolentto his neighbor, feeds the poor, visits the sick and ishonest and kind to all men, he will go to heaven becausehe does these things. Is that not a matter of "working"good deeds in order to go to heaven? Salvation in heavenis no more a matter of "works" than salvation from pastsins.

One of the plainest passages in the New Testament onfaith and works is James 2. Verse 14 introduces this question: "what doth it profit, my brethren, though aman say he hath faith, and have not works? can faith save him?" This questions whether or not faith can saveif it does not have works. Read it very carefully.

An illustration is given in verses 15 and 16 to showthat faith alone will not accomplish anything. "If a brother or sister be naked and destitute of daily food, and one of you say unto them, depart in peace, be ye warmedand filled; notwithstanding ye give them not thosethings which are needful to the body; what doth it profit?Relief to the needy is not accomplished by SAYING bewarmed and filled, but by GIVING the things that warmand fill the needy. The inspired James concludes, "Evenso faith, if it hath not works, is dead, being alone." Faithwithout works is worthless, just as saying without doingdoes not accomplish anything in benevolence. A deadfaith does not save!

"But wilt thou know, O vain man, that faith without works is dead?" What kind of works? What works keep faith from being dead? It certainly is not theworks of the

law by which one earns justification (Romans 4:1-5).Abraham was justified by faith and not by the works ofthe law. The works of the law are not conditions of salvation and never have been. Working of the law isearning perfection with God; it does not provide forcomplete forgiveness of sins. Obeying conditions of thelaw of Christ by which one receives forgiveness of sins isby no means the works of the law. The works of faith inJames 2 refer to those conditions of obedience by whichGod blesses the believers.

Abraham is an example of justification by faith inboth Romans 4 and James 2. There is no contradiction in these two passages; the understanding is the way faith and works are used. In Romans 4 "faith" is that body oftruth that, when obeyed, will justify the believer through grace. Abraham is the person who is cited as an example of that justification (Romans 4:1-5). In James2 "faith" is that belief in "the faith which was once delivered unto the saints" (Jude 3), and "works" is theobedience to that belief. Works do not earn anything—itis not a matter of debt, but the doing of what faith requires in order to receive the blessing of faith fromGod.

Whatever one may say about Abraham's faith and works, he was "justified" BY WORKS, WHEN he hadoffered Isaac his son upon the altar..." (James 2:21). The inspired writer concludes: "Seest thou how faith wrought with his works, and by works was faith madeperfect? and the scripture was fulfilled which saith,Abraham believed God, and it was imputed unto him forrighteousness: and he was called the Friend of God." Theword of God clearly states that faith was made perfect byworks. That means that faith without works is no better than the belief of devils; it accomplishes nothing.

Now, is the doctrine of justification by faith only trueto the word of God, or is it a corruptible doctrine of devils? Here is the conclusion of James 2: "Ye see then how that by works a man is justified, and not by faith only... For as the body without the spirit is dead, so faith withoutworks is dead also" (verses 24,26). This means that onewho has faith must obey the conditions of that faithbefore it will justify him.

LUTHER BLACKMON — A HERO OF FAITH

Repeatedly, the Bible sets forth the example ofworthy servants of God whose faith should be emulated.We are taught to remember the faith of Abraham, thepatience of Job, the powerful prayers of Elijah, thecourage of Daniel, the boldness of John the Baptist, the zeal for souls of Paul and the sinless example of the Sonof God. There are other worthies who are mentioned byname with no details provided as to their lives andlabors. Some are only included in categories but remainnameless. Paul wrote of "those women which labored with me in the gospel, with Clement also, and with othermy fellow labourers, whose names are in the book of life"(Phil. 4:3). It is in this vein that I write now and then ofworthies who have, in one way or another, touched mylife. The present generation will not remember anythingabout them unless those of my own generation who werelinked to them in time leave some sort of record for them to ponder.

Among the heroes of my life, Luther Blackmon standsout and fills a special place. Born and reared in the pineywoods of east Texas, he became a preacher of outstanding ability whose name and work became known throughout the nation. Early in his young manhood, hismarriage failed. Though his wife married another man,he did not believe he had a right to marry again andremained single the rest of his life. He told me that he felthe was as much to blame for the failure as she had been. He was irresponsible in those days and allowed the world to dominate his life. He credited Roy E. Cogdillwith putting the fear of the Lord in his heart and helpinghim to get his life on the right track.

When he decided to preach the gospel, he gave himselffully to the task. Though he spent some time at Freed-Hardeman College (a short time), the bulk of his trainingwas self-directed. He read widely. He had a talent forsaying things clearly and forcefully. His humor was gentle at times and at other times had a bite to it. Hiseast Texas expressions were legion. He said he was reared "two wagon greasings from town" — so far out that he "had to walk toward town to pick up kindlin." Ofan overly friendly fellow, he said "he was as friendly as a wet dog."

His preaching was powerful. His association with Roy Cogdill, James W. Adams, Foy and Cled Wallace, YaterTant, Robert Farish, Robert Welch and a host of suchmen helped to mold his thinking and his preaching. Ifirst heard him preach at Brandenton, Florida while I was a student at Florida College in 1949. He was in hisprime. He was handsome, always sharply dressed andgroomed (a trait which remained with him throughoutlife). He knew how to preach. He built a rapport with hisaudience and held them spellbound as he skillfullyexpounded the scriptures, illustrated his points memorably, drove them home with finality. His memory wasremarkable. Not only could he quote lengthy passages,including genealogies, tables of nations, judges, kings,dates and places, but he took the trouble to memorize pieces of prose and poetry which "spiced up a sermon," ashe put it. He was a master at "words fitly spoken." But his emphasis was always on the text of scripture. The rest was polish and ornament and he did not confuse them.

His writing was fresh, concise and possessed a cuttingedge when occasion demanded it. His writings in the 1950's, during those agonizing years when the carnageof division ravished the churches of this land, were clearand forceful. He left no doubt as to what the word of God taught on the nature, work and organization of thechurch nor where he stood. His penetrating analysis oftimes and events shed much light on the issues at handand inflicted heavy wounds on the forces of apostasy. Histract "Marching Feet and a Sounding Trumpet" clearly showed the pattern of digression into the wilderness ofthe social gospel. Nothing could have more plainly setforth the fundamental issue on the benevolent work of the church and the private responsibilities of Christiansthan his tract "Benevolence, the Brethren and the Bible." He was especially well informed on evolution. Histract, "God Or Evolution?" remains a classic.

Since 1949, it was my privilege to hear LutherBlackmon a number of times. But is was not until 1965 that we had occasion to be closely associated. He waspreaching at Bedford, Ohio (Cleveland area) when wemoved to Akron to work at Brown Street. He held two meetings at Brown Street while we were there, and Ipreached in a meeting at Bedford during that time.During those years, there was a close association among the gospel preachers of that area and Luther was alwaysin the middle of it. He lived in a big, two-story house inBedford (where he lovingly cared for his mother until herdeath) and delighted in having large numbers to come to eat, talk, sing or play music. He made any social gathering a delight. I remember the first time he came to hearme preach. It was in a meeting at Salem, Ohio. He put me at ease, listened intently and encouraged memuch. He was a true friend to other preachers, youngor old.

The last time I heard him speak was at FloridaCollege when he dealt with existentialism. It was a classic. In the course of his remarks he paid his respectsto some young men who were enamored with the new unity movement. They had circulated a paper in which they wrote disparagingly of the scholarship of J.W.McGarvey and questioned the academic attainments ofsome of the well-known pioneer preachers. Luther said"If the mantle of a J.W. McGarvey was to fall on one ofthese young intellectuals, it would fit him about like a cowhide on a mockingbird." I don't think they liked hisspeech! But I did!

In his declining years, he lost his memory. While stillable to choose and take care of himself, he selected aretirement home in Marion, Indiana where Cecil Willissaw to his care until his death. I saw him last in 1975 while in a meeting in Marion. He came to every service,listened intently and always made comments on thesermon. Some nights he knew me and called me "Connery," the nickname he made up for me, but other nightshe did not know me. He would, on such occasions,apologize for his poor memory. He died in June of 1977.Roy E. Cogdill, his life-long friend, spoke at his funeralat Norhill in Houston, Texas. A younger generationwould do well to search out the writings of this greatservant of God. You will find them in the GOSPEL GUARDIAN of the late 1940's, through the 1950's and in TRUTH MAGAZINE from the early 1960's until about1975.

In a time when preaching has lost much of its punch,when mediocrity in the pulpit is accepted and evenexpected, and when some churches even advertise thatthey are not looking for a "strong pulpit man," it is refreshing to remember a man who skillfully handledthe word of truth so that it pierced the hearts of honestmen and women and turned their lives around. Such men as Luther Blackmon were not mere reeds, shakenby the wind. They believed in something, stood for something, fought for something, and died in hope.Such a man was Luther Blackmon — one of my heroes.Please don't forget him.

HISTORICAL CONFIRMATION AND DOCTRINAL CERTAINTY

Sometimes I feel as if there may be a hesitancy on the part of some to speak with clarity and conviction in thearea of doctrinal certainly. There should be no hesitancy. There should be no tinge of apology. There shouldbe no feeling of inferiority in clearly delineating denominational error and pointing out practices which are unapproved by scriptural injunction. "Preach the word in season and out of season" is more than a simple cliche,—it is the hallmark of every gospel preacher, yea, evenof every child of God.

As we wake the world and tell the people we must repeatedly impress upon the minds of those we teach that our faith rests not in human tradition nor in some "church" doctrine or ecclesiastical pronouncement ofhuman hierarchy but in the verifiable documented context of the historical record of the New Testament. Two books which are indispensable in reaching the unbeliever with the FACTS of the case for Christianity —Luke and Acts.

Luke was an historian of first rank.

When he penned both the gospel account that bearshis name as well as his work on Acts, he wrote in the historical context. He had to. Luke sought to bringabout the conversion of a friend named Theophilus, a high-rank-ing Gentile governmental official who had the ability to verify and document every reference that Luke made. Hence, Luke wrote in the context of history. This is not some mythical fairy tale from never-never land. This is not even theology. This is HISTORY — with times, places, people and events—allof which could be verified by Theophilus (Luke 1 :l-4; 2:13; 3:1-2). No doubt he did.

After setting forth the evidences for faith in Jesus asthe Christ (the book of Luke) the writer turns next to presenting a picture of the spiritual body which housesall believers — the church (the books of Acts). We center our thoughts on chapters 19 and 20.

In Acts 19 the city of Ephesus is thrown into confusion because the spread of Christianity has affected the citymerchants whose very livelihood depended upon theproduction and commercialization of the pagan paraphernalia associated with the goddess Diana (19:24-27).A riot soon ensues as a result of Paul's stand in opposition to paganism and the townspeople congregate in the theater to hold their famous "pro-Diana, anti-Paul" rally(19:28-29). Here we wish to emphasize three points:

1) Today archaeologists have unearthed some of theminiature statues of Diana from the ruins of ancient Ephesus.2) Today you can travel to the small village of Ayasaluk,Turkey and see the nearby ruins of old Ephesus — ruinsthat include the remains of the temple of Diana as wellas the theater into which brethren Gaius and Aristarchus were brought before the angry Ephesians (19:29-31). (This is not mythical fantasy. This is historical reality!)

3) Secular historians and writers confirm Luke's record that Christianity did, indeed, harm the economics ofpaganism.All of this shows the absurdity of those who claim that one can't be certain about the contents of the Bible. Such a statement is made by one who, either hasn't studied it, or is prejudiced against it, or BOTH. It's accuracy is seenboth archaeologically and historically.

We need to understand and stamp indubitably upon the minds of our young people (and all people for that matter) that what we believe is not the result of church tradition and business meetingisms ("we've just always done it that way..."). What we believe is not the result of that. What we believe is couched in the verifiable context of the historical record of the New Testament.

And woven through the historical record is the doctrine of Jesus Christ.

As proof of that assertion let's move on into Acts 20.Here in the historical context we find two importantrevelations of the will of God.

1. The doctrine of the Lord's Supper, 20:7. When someone asserts that "you really can't be certain aboutwhen to partake and how often"—it simply is not so. WECAN BE CERTAIN! Notice in verse seven that Luke records: "we were gathered together." The term "gathered" is the passive participle indicating that an outsideforce initiated the gathering. This was no accidental get-together. They "were gathered"—the implication beingthat it was by divine authority and implementation.

Today we gather on the first day of the week by thesame divine decree. We CAN BE CERTAIN OF THAT DOCTRINE. Why? Because it is rooted in the context ofthe historical record! Furthermore, God placed Hisstamp of approval upon the gathering through miraculous confirmation — the raising of Eutychus from thedead.

"It doesn't make any difference what you believe or doin the name of religion.. ."Wrong. Absolutely wrong. ITDOES MAKE A DIFFERENCE! Here the doctrine of the Lord's Supper is (1) rooted in the context of the historical, (2) given apostolic approval, and (3) confirmed bymiraculous demonstration. The New Testament doctrine surrounding the Lord's Supper rests squarely upon a platform of certainty!

2. The doctrine of church organization, 20:17, 28.The Ephesian church had a plurality of elders (vs. 17)whose work consisted of "overseeing," "shepherding,"and "watching" (vs. 28). And which flock were they tooversee, shepherd, and watch ? The one "among which theHoly Spirit had made them overseers ..." i.e., theEphesian flock! (1 Pet. 5:2). Once more, another area

that the religious world claims as uncertain is clearlygiven in the context of the historical. The organization ofthe local church is not the result of "Church of Christ" councils or veiled traditionalism but, rather, it is builtsquarely upon the same platform of verifiable evidenceas the Lord's Supper.

". . .the New Testament is not just a moral meditational philosophy which in philosophic terms lets usknow how to be kind to our fellow man. It is factual history and Acts is a record of the establishment,growth and development of the church in the firstcentury. The Epistles are not simply love letters.' Certainly, they contain love; but they also containdoctrines which reside in historical context that we can verify. The Epistles were written in response tospecific needs with which the early church had to deal.They represent specific answers to those needs. Thus,we get the doctrine of what God wants the church to bewhich we can follow today."

Rodney Miller, Our Hearts Burned Within Us, pg.

145.

WE CAN BE CERTAIN! Our faith does not rest uponblind superstitious ignorance but upon solid pronouncements and examples of New Testament Scripture — Scripture rooted in the historical context. The Bible is assolid as a rock. Let us never forget that! The hammerscome and go but praise our great God — THE ANVIL STILL STANDS!

IN HIS NAME THE KING'S MESSAGE: "Whatever you do in word ordeed, do all in the name of the Lord Jesus, giving thanksto God the Father through Him" (Col. 3:17).

Last summer while preaching in a series of Gospelmeetings at Mableton (Atlanta), Georgia, I sat in a classconducted by a very fine young Bible student namedDavid Curtis. David made some comments which peaked again my interest in a common New Testamentexpression,"... in the name of the Lord." I have long feltthat this phrase represented to Paul the entire sphere of all that is represented by Christ Jesus: hisauthority, his person, and his word. Perhaps wehave over-simplified the meaning of the phrase by simply using the synonymous phrase, "by His authority."Such has not been wrong, but we do not want to underestimate its meaning and miss great truth. The phrase"IN HIS NAME" is used with reference to numerous gospel ingredients:

SALVATION: "To Him all the prophets witness that,through His name, whoever believes in Him will receiveremission of sins" (Acts 10:43). "Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12). "In"or "through" the "name of Christ" here suggests the ideaof acting by His authority or according to His stated willbut it also suggests connection to Him.

BAPTISM: "For as yet He had fallen upon none ofthem. They had only been baptized in the name of theLord Jesus" (Acts 8:16). "When they heard this, theywere baptized in the name of the Lord Jesus" (Acts 19:5)."And he commanded them to be baptized in the name ofthe Lord" (Acts 10:48). Add again to the concept of actingby His authority, the idea of relationship to Him, association with Him.

PREACHING: "Thus it is written, and thus it wasnecessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remissionof sins should be preached in His name to all nations,beginning at Jerusalem" (Luke 24: 46-47). "But Barnabas took him and brought him to the apostles. And hedeclared to them how he had seen the Lord on the road,and that He had spoken to him, and how he had preachedboldly at Damascus in the name of Jesus" (Acts 9:27).When the apostles preached "in His name," they wereacting as His messengers and speaking for Him as wellas speaking by His authority.

GOOD DEEDS: "And whoever receives one little child like this in My name receives me" (Matt. 18:5).Receiving the little child in Jesus' name is receivingthem "for His sake," as His agent in an almost substitutionary sense of doing it "for Him."

MIRACLES: "Then Peter said, 'Silver and gold I do not have, but what I do have I give you: In the name ofJesus Christ of Nazareth rise up and walk" (Acts 3:6). "And when they had set them in the midst, they asked,'By what power or by what name have you done this?'Then Peter, filled with the Holy Spirit, said to them,'Rulers of the people and elders of Israel: if we this dayare judged for a good deed done to the helpless man, bywhat means he has been made well, let it be known toyou all, and to all the people of Israel, that by the nameof Jesus Christ of Nazareth, whom you crucified, whomGod raised from the dead, by Him this man stands herebefore you whole' " (Acts 4:7-10). "Now, Lord, look ontheir threats, and grant to your servants that with allboldness they may speak your word, by stretching out your hand to heal, and that signs and wonders may bedone through the name of your holy Servant Jesus" (Acts4:29-30). "But Paul, greatly annoyed, turned and said to the spirit, 'I command you in the name of Jesus Christ tocome out of her.'" (Acts 16:18). The meaning here is thatthe apostles were acting not only with authority fromChrist but with the Divine power of Christ or by Hisability and strength.

GIVING THANKS: "Giving thanks always for all things to God the Father in the name of our Lord JesusChrist" (Eph. 5:20). Paul is affirming that appreciationto God should be offered through Him as the One whotakes our gratitude before the throne.

MAKING REQUESTS: "You did not choose Me, butI chose you and appointed you that you should go andbear fruit, and that your fruit should remain, thatwhatever you ask the Father in My name He may giveyou" (John 15:16). Here the point is recognition of theSource of authorization or promise.

ALL THINGS: "And whatever you do in word ordeed, do all in the name of the Lord Jesus, giving thanksto God the Father through Him" (Col. 3:17). "In the nameof the Lord Jesus" suggests constant awareness (Acts 17:28) of the pervading influence of Christ in our lives(Gal. 2:20).

The point of this is obviously not simply a word (or phrase) study. There is only One who is able to makepossible the relationship with God through which wereceive such abundant blessings. Christ Jesus has theauthority and the position. It is by Him and through Himthat we can thank God (John 16:23-24). Whatever we dois to be accomplished by His authority according to Hisword (Col. 3:17). Understand that our praying in Hisname is not just a phrase at the end of our prayers. It isa recognition that every prayer is through Him, everydirection is by His authority, and every blessing is made possible through Him. He is "all in all." Again, the"name" of Christ suggests the entire sphere represented by Him: His authority, His person, and His word.

There are some powerful implications of all this inproviding rules for acting "In His Name." First, one must not do something in another's name if that person doesnot want him to do it. You certainly would not take out a loan to do business in another person's name withouthis approval. Second, in order to act in another's name,one must have relationship with him. My wife can act inmy name and my friends may with specific approval, butnot just anyone. And third, in order to act in another's name, one must do it on his instructions, for him, andwith him in mind. All that certainly applies to our responding to the Divine communique ordering that"whatever you do in word or deed, do all in the name ofthe Lord Jesus."

HUMAN ORGANIZATIONS TEACHINGTHE BIBLE

QUESTION: Is it scriptural for a person (one or more)to form an organization such as Charles Holt's Truth and Freedom Ministry, Inc. to teach the word of God. Thequestion is not concerned with whether or not what isbeing taught is the truth or not, but is the organizationscriptural?

ANSWER. The answer to this question depends onthe nature of the organization. If the organization supplants and rivals the local church, then, obviously, such organization is unscriptural. For instance, a man-madechurch or a human missionary society would fall in thiscategory. The local church, designed by God and completely and sufficiently equipped to execute its missionin the world, is the only authorized organizational arrangement to carry out the work of the church (Acts 13:13; Eph. 4:8-16; 1 Tim. 5:16, etc.).

However, Christians may join themselves together(or function individually) in SERVICE organizations tofurnish or supply Bible teaching to individual saints orto local congregations. This is done through magazines,books, tapes, class literature and tracts. To provide thisservice the organizations charge for SERVICES RENDERED to cover the costs, and even to make a profit. Werecognize the right of churches to utilize service institutions, such as electric and gas companies, lumber yards,mercantile stores and printing companies.

Searching the Scriptures, Guardian of Truth Foundation, Christianity Magazine, and others are simply service organizations that provide a benefit to both Christians and churches. Although they may give away a few magazines for advertisement or some brother or sistermay send a check to help defray some printing cost, their nature is not changed. They still remain service organizations.

In regard to Freedom Ministry, Inc. which publishesThe Examiner, edited by Charles Holt, it would also beclassified as a service organization, although the subscriptions are paid for indirectly by contributions frominterested brethren. (This observation does not mean Iendorse the contents of the paper. In fact, I perceivemuch of it as erroneous, subtle and dangerous.)

Many of us send money to religious journals to pay forsubscriptions for others, whose names we submit. I donot see any difference between sending my money andsending my articles, as far as joint-effort is concerned.My time and energy are as much a contribution (probably more so) than my money.

Too, individuals are given the responsibility of teaching the Scriptures (2 Tim. 2:2; Acts 8:4; 11:20). This in noway intrudes upon or usurps the local church's mission. What we have is parallel action, both the individual andthe church doing what God ordained. Preachers mayeven be supported financially by other individual Christians (Gal. 6:6). The preacher may be publishing a paperto teach the word of God among the multitudes and usesuch individual support to help pay for printing andpostage.

Parenthetically, schools operated by brethren thatteach, among other things, the Bible, are service organizations for parents in the education of their children,and for other interested individuals.

WHAT IT MEANS TO BE A CHRISTIAN

Ask the question "What is a Christian?" and manywill answer by outlining the steps that must be taken inorder to become one. This is akin to explaining what thepresident of the United States is by describing only theelection and inauguration process. Surely there is moreto understanding the meaning of life in Christ thanmemorizing the "first principles." In a familiar passage,we are admonished to go beyond the fundamentals tospiritual maturity: "Therefore leaving the principles ofthe doctrine of Christ, let us go on to perfection" (Heb.6:1).

We sometimes also make the mistake of discussingthe meaning of being a Christian solely in terms of theChristian's conduct. To be sure, discipleship is anactive matter, not just an honorary status one enjoys.But what the Christian is is no less important than what he does. In fact, the key to doing the right thing is being the right person. Deeds are to character what fruit is toa tree. When we come to grips with what it means to bea Christian, we will find that right behavior takes careof itself.

Fellowship. The heart of the matter is that the Christian is a person who is in fellowship with God, hisCreator. In place of his old alienation, he now enjoys"reconciliation." In sin and apart from Christ, a man is"without God in the world" (Eph. 2:12). But forgiven ofsin and in Christ, one is at peace again with God. "For if,when we were enemies, we were reconciled to God by thedeath of his Son, much more, being reconciled, we shall be saved by his life" (Rom. 5:10). The condemnation of sin having been done away, it can be said that "our fellowship is with the Father, and with his Son JesusChrist" (1 Jno. 1:3).

Because he is in fellowship with God, the Christianshares life with God. In the language used to describe thecommunion of men like Enoch and Noah with God, theChristian "walks with God" (cf. Gen. 5:22; 6:9). Lookingat it in a slightly different way, the Christian is a personwho comes to "know" God. Jesus prayed to his Father,"And this is life eternal, that they might know thee theonly true God, and Jesus Christ, whom thou has sent"(Jno. 17:3). At the practical level, that means the Christian is one who thinks often about God, studies eagerlythe word of God, meditates on the character of God,rejoices in the approval of God, and thrills continually atthe prospect of heaven with God. The Christian lives life

"near to the heart of God." Commitment. Not only is the Christian a person in a reconciled relationship to God, he is a person who haswholeheartedly devoted his will to that of his Lord. Hehas committed himself to total obedience to Jesus Christ. In a sense, 1 Pet. 3:15 contains the crux ofChristian living: "But sanctify the Lord God in yourhearts." The actual authority of God is immutable—hisSon is Lord of lords and King of kings. But, while othersdo not, the Christian acknowledges the authority ofChrist. He enthrones Christ in his heart as the Lord that he deserves to be. One cannot talk any more fundamentally about being a Christian than to talk about thelordship of Christ. The Christian pays a good deal morethan lip service to that principle.Too, the Christian's commitment to the Lord's will has to do with more than just the work and the worship of the church. All of his conduct is submitted for the Lord's approval, not only those parts that are connected to the collective "teamwork" of God's people. In his daily,individual activity, as much as in what he does at thechurch building, the Christian is seeking to do all theLord's will, and only the Lord's will. Colossians 3:17 ("do all in the name of the Lord Jesus") is the banner over the entirety of his life's activity. He takes not a single step, as an individual or with the church, without being ableto give thanks for the Lord's approval.Character. A Christian, in short, is a person who isbeing transformed into the likeness of God's own character. He is a "partaker of the divine nature" (2 Pet. 1:5), aperson who is in the process of becoming conformed tothe very holiness of God. Peter wrote "But as he which hath called you is holy, so be ye holy in all manner ofconversation; because it is written, Be ye holy; for I amholy" (1 Pet. 1:15,16). Learning not merely the Book ofGod, but the God of the Book — in order to share thedivine character — that is what being a Christian isabout. Seen that way, obedience to the instructions of God isno burdensome task. The Christian's highest joy is toplease the Father whom he loves. To do what God wants

— to be as God is — is the noble aspiration thatmotivates every thought and word and deed of the new man in Christ. To be like God and to be with God is really what it means to be a Christian. As William Barclay suggests, "if a man all his life has sought to walkwith God, if he has sought to obey his Lord, if goodness has been his quest through all his days, then all his lifehe has been growing closer and closer to God, until in the end he passes into God's nearer presence, without fearand with radiant joy — and that is the greatest rewardof all."

So, in conclusion, there is one other way we can lookat the meaning of being a Christian, and that is in thecontext of the benefits to be enjoyed. There are many,many good things about being in Christ. Indeed, there are no lastingly good things outside of Christ! And whilethe Christian does not choose to be who he is merely forwhat he "gets out of it," the fact is that being a Christian means walking with a God "who hath blessed us with all spiritual blessings in heavenly places in Christ" (Eph.

1:3). To be a Christian means not only to be the friend ofGod and the servant of God, but also the heir of God.

Somebody wrote me recently and wanted to know if Iwould come to their city and preach in a meeting. Itseems that they wanted some real plain sound preachingof the gospel. The man said, we have reached the pointwhere many of our meeting preachers have become sosoft they wouldn't say "boo' if they met the Devil in themiddle of the road.

And I am hearing complaints from all over the country about the wave of softness that has invaded ourpreaching of the truth. Several years ago I moved toHarriman, Tennessee to preach for the church there.The church had had a seven day a week radio programstarting the very day the station opened. I preached two weeks (14 sermons) and had to go away for a gospelmeeting. The preacher I had relieved was asked to fill infor me while I was away. He went to the station andpreached and the announcer asked him if he believed like Grider did. He said that he did. But he suggestedthat he did not approach the subject exactly like Griderdid. The announcer said, "I've heard you preach seven days a week for three and a half years and did not knowthat you believed one had to be a member of the churchof Christ to be saved. But I listened to Grider two weeks and found that he believed such. No, you don't approachit like Grider does. You don't approach it at all." I believethat three and a half years had been wasted along witha lot of money. I preached at Harriman two years and seven months and had one hundred and eleven responses, seventy-four of them baptisms. Twenty-nine ofthose baptized came out of denominations.

My meeting schedule for the years 1987 and 1988 will include fourteen meetings at places where I have notbeen before. But the people there know what kind ofpreaching I will do. Why would so many churches all ofa sudden turn to me for a meeting? Could it be becauseof the wave of softness that has characterized so much of the preaching that has been done in recent years? Ibelieve so!

I am not suggesting that anybody preach like Ipreach. Don't any body say the things I say. But, please, let's get on with the preaching of the truth. Let's make it plain and easy to understand. Let's let the people knowthat there is one and only one plan of salvation for thealien sinner and that involves "baptism into Christ forremission of sins." Tell the people they need to be members of the kingdom, body, church of Christ to besaved. Tell the people in the denominations that they areNOT SAVED and will never be saved until they obey thegospel of Christ. Cite chapter and verse for your preaching. There is still nothing wrong with good old chapterand verse preaching. Don't ever preach through, or halfthrough, or even a fourth through a meeting withoutsetting forth the plan of salvation. If there is one sinnerpresent he has a right to know that "everyone" should"repent and be baptized for the remission of his sins."

Of course we don't want any preacher to ever say aword to purposely offend an individual. That would be a sin. But we want preachers to not shun to declare the whole counsel of God. We want preachers who will notkeep back anything that would be profitable to the hearers. Remember, the plan of salvation is in thecounsel of God and it is profitable to any and all who arenot saved.

When I left Harriman, Tennessee I moved to Trion,Georgia and stayed there for two years. Brother CecilWilliams and I were both on the same radio station seven days a week for those two years, and I became curious asto the good that was being done. Brother Williams waslike myself. We didn't know any better than to justpreach it like it is. I asked the radio audience to let meknow if they were faithful members of the church ofChrist as a direct result of our preaching on the radio. Iasked the same question five straight days on the radio.I received one hundred and thirty-five names withinthat week of people who had obeyed the gospel bylistening to us. Plain preaching will get the job done. Softpreaching will waste money, time, and souls.

STANDING ON THE PROMISES (PART 2)

In our last article we discussed how that God has keptthe promises that he has made. That gives us theassurance that any promise he makes that directlyaffects us, he will keep. In fact, we can be so assured thathis promise will not fail that we can speak of it as already being fulfilled (Rom. 4:17). In that article we talkedabout the promise that we are forgiven, that God's wayworks and that God will take care of us. Let's consider a few more basic promises God has made.

That The Kingdom Will Never Fail

Despite the gloomy forecast from some of the analysts, God's kingdom will not pass away. The pessimistictalk of some sounds as if they think that there will be nochurch in the future. There are some who think that there have been times (since 33 A.D.) that there hasn't been any church.

Daniel's prophecy of the kingdom said that it "shallnever be destroyed" (Dan. 2:44). The apostle Paul statesthat we have received a "kingdom which cannot bemoved" (Heb. 12:28). Anyone who has any knowledge ofthe Old Testament knows that there has always been a remnant. Paul argues that there is a remnant now according to the election of grace (Rom. 9:27; 11:1-5).There maybe times that it is smaller than at other times.But, you can mark it down that the kingdom of God willbe here. That's a promise!

That Christ Will Return

Jesus said, "I will come again" (John 14:3). The angel promised that he would return in the same manner as heascended into heaven (Acts 1:9-11).

Because of God's longsuffering, some concluded in the first century that he wasn't coming (2 Pet. 3:3-4). Peterlabors to show that his promise is still good. He willreturn whether man believes he will or not. He will come again whether man is ready or not (2 Pet. 3:5-10).

I stand upon that promise. I believe that he will comeagain. I don't know when that will be (Matt. 24:34-35). Itwill be unexpectedly (2 Pet. 3:10). That will be the end oftime (1 Cor. 15:23-24). Thus, we must be prepared for hiscoming (Matt. 25).

Our attitude should involve more than merely believing that he will return. We should anxiously look for hiscoming. Paul described it as an "earnest expectation"(Rom. 8:19). That is a picture of one who waits with hishead raised and his eyes fixed on a distance hoping to geta glimpse of someone or something he wants to see. It is also a description of one who stands upon the promisethat he will return.

That the Faithful Have Eternal Life

Those who serve God faithfully are promised eternallife. "And this is the promise that he hath promised us,even eternal life" (1 John 2:25). Jesus said that the righteous shall enter "into life eternal" (Matt. 25:46). Weare so assured of this that some passages speak as if we have it now. John says that we can know that we haveeternal life (1 John 5:13). I believe that God will keep hispromise. Do you?

That The Disobedient Will Be Punished

I'm sure that there are some who think that God will not keep that promise. They think that since God is sokind and loving he surely would not condemn anyone tohell. Yet, the apostle Paul strongly emphasizes the warning. "And to you who are troubled rest with us,when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance onthem that know not God and obey not the gospel of ourLord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power" (2 Thess. 1:7-9).

I stand on the promise of God. Will you stand with me?

THE UNIFICATION THEOLOGY OF SUN MYUNG MOON

I recently went to Japan and Korea at the expense ofthe Unification Church. My wife and two couples fromthe congregation accompanied me. It was stressed thatwe would be unqualified to speak on "Unification Theology" if we did not attend all the lectures and that wewould receive a diploma upon completion of the seminar. Iattended all the lectures, have my diploma, and accord-ingto the Unification Church I am qualified to speak on thesubject.

The conference was attended by over 200 ministers—Methodists, Mormons, Baptists, Presbyterians, Unitarians, Pentecostals, Catholics, Lutherans, and severalgroups I had never heard of. We were told that no onewould try to convert us. It became evident that theirmain interest was in being accepted into the mainstream of the ecumenical movement (they did not realize that we were not ecumenical when they invited us). Wewere informed that they merely wanted a chance toexplain their position and that we were free to disagree.

That we did during the question-answer periods andgroup discussions.Readers of STS may think it useless to deal with thissubject since "nobody would believe it." This is a mistake. That they are to be reckoned with is evidenced bytheir phenomenal success. The church officially began in1954 and now has missionaries in 138 countries with a membership of 3 million — within 33 years. They haveoutgrown us! Plus, they have influenced many to accept and work with them in the ecumenical movement. The church possesses great wealth with ownership of a number of industries and newspapers in major cities. Itis not the purpose of these articles to engage in a lengthyrefutation of the errors of Sun Myung Moon, but to morefully inform the readers of their doctrine. Some briefrefutation will be made. The following abbreviations will be used: UC (Unification Church); SYM (Sun MyungMoon); DP (Divine Principle); OTP (Outline Of ThePrinciple, Level 4); PSP (People Serving People — Projects Of The UC); CIC (Christianity In Crisis, by SYM); TUC (The Unification Church, publication).

HOW ECUMENICAL ARE THEY?

One day we were taken to a Buddhist Temple to heara monk deliver his interpretation of "Shinran's View ofSalvation." (Shinran was a Buddhist theologian who lived in the 12th century). The lecture was similar towhat one would hear in an ecumenical denomination,except that Buddha was the central figure instead ofChrist. That evening we were told by the conference director that he accepts Buddhists and that all the worldreligions (Buddhism, Judaism, Islam, Confucianism,Hinduism, Christianity, etc.) were raised by God atdifferent periods of time to direct men toward Him.

In the first Q/A period I pointed out to the lecturerthat he had quoted John 14:6 where Jesus said "I am theway, the truth, and the life," but that he had left off thelast part of the verse both in his lecture and the printedoutline which reads "no one can come to the Father but by me." I asked how he could harmonize Jesus' narrow and exclusive statement with his (the lecturer's) willingness to fellowship Buddhists, etc. He gave a vague andrambling reply which, in essence, said "they are ourbrethren in prospect." This sounded extremely familiaras Leroy Garrett and Carl Ketcherside have been sayingthat about Methodists and others who do not practiceimmersion (I wondered which one got it from the other).The UC has outdone some of our brethren who want to make one or two issues the basis of fellowship. The UC admits that it is trying to unite all men on the basis of"Godism." This is the only way we will ever be able todefeat communism, they say—is for all believers in Godto unite, stop fussing and fighting and begin fellowship-ping each other, and oppose communism.

Almost every religious movement teaches some truth.It is not the truth that harms us, but the error. Thereforethese articles focus on erroneous teaching of the UC.Unificanonists admits that much of their teaching is notfound in the Bible but came to SYM by "divine revelation."

I. GOD. The UC says "God" combines both masculinityand feminity. The " 'original Trinity' was composed of God, Adam, and Eve. But after the fall a 'spiritual Trinity' was accomplished by God, Jesus and the HolySpirit. Since the Holy Spirit came as the True Mother, orsecond Eve there have been many who receive revelations indicating that the Holy Spirit is a female spirit"(OTP, 144).

II. GOD'S DESIRE FOR MANKIND. One of the three major purposes is for humans to be "united as husbandand wife and give birth to sinless children, therebyestablishing a sinless family and ultimately a sinlessworld" (PSP, 12), thus setting up the kingdom on earthunder our "True Parent," (SYM). This includes a univer- sal plan to achieve an Ideal World involving the integration of various disciplines such as religion, thought,culture, economics, and politics" (TUC, 12). Part of thisIdeal World concept includes plans to build "an international highway passing through all the countries of theworld and for men to gain a higher-level global view ofvalue" (TUC, 19).

III. SIN. SYM teaches inherited sin. His supposed revelation is that "Lucifer" (Satan) had an illicit sexual relationship with Eve before she cohabited with Adam,causing people thereafter to be born in sin. The UC putsthis figurative meaning on the eating of the forbidden fruit (DP, 72). "Satan usurped the position of God,... sothat people thereafter were born in sin" (PSP, 12). "...The original sin remains in the flesh and is transmittedcontinuously from generation to generation" (DP, 148).

IV.CHRISTOLOGY. "Fallen mankind can be restored to God only through Christ (the Messiah) who comes asa new Adam and weds a new Eve. Together they willbecome the new spiritual fountainhead of the humanrace through whom we can be reborn into God's family"(PSP, 12). It is taught that Jesus of the NT did not succeed at finding a wife, being thwarted by his crucifixion. Therefore, when Messiah comes (the third Adam,who happens to be SYM) he will fulfill this mission " ... A perfected man and woman will stand on earth andwill become the true spiritual parents of human-kind... Through accepting these True Parents . .. reparationcan be made that will allow even original sin to beeliminated and... every person will eventually becomeperfect" (PSP, 13). V. JESUS. Moon teaches that Jesus was a perfect manwho was unable to find the perfect wife, but he was notGod. "When he prayed, he made it clear that he was notGod by calling God Father (John 17:1)" (OTP, 142; DP,212). "Jesus knew he could not fulfill the purpose of hisadvent as the Messiah through redemption by the cross... it is equally true that redemption by the cross hasbeen unable to remove our original sin and restore us asmen of the original nature who cannot sin; thus, it hasbeen unable to establish the Kingdom of Heaven onearth . . . Jesus did not come to die on the cross . . . however devout a man of faith may be, he cannot fulfill physical salvation by redemption through Jesus' crucifixion alone" (DP, 142,143,148).

(Our next article will deal with John the Baptist theBetrayer; Marriage In The Unification Church, ThePlace Of Korea In Prophecy, and The Nature Of The Second Coming).

BUSY, HAPPY, COMMITTED

Recently, looking through the 1912 volume of the Gospel Advocate, I discovered a personal report covering approximately 15 years of W.A. Cameron's evangelistic work between 1897 and 1912, mostly in Georgiaand Florida. As will be observed brother Cameron was a meticulous record keeper. He moved to Florida 80 years ago at about age 37. I first met him almost 40 yearsago. Brother Cameron's last 25 years which ended in1959 (his 90th year) were spent in St. Petersburg withthe Disston Avenue church. Harry Pickup, Sr., and Iconducted his funeral. (He always claimed to have started Harry in preaching). It was my privilege to workwith him regularly during his last five years. I was inand out of his house almost weekly.

For the special consideration of any gospel preacheror any teacher of God's word who may think his own tobe the roughest financial situation imaginable and thathis efforts are not appreciated by his brethren, I submitthe following article from the Advocate of July 18,1912, pages 844, 845. The Advocate Editor titled the report: "Brother W. A. Cameron's Good Work." The first paragraph is obviously his introduction to the Cameronletter.

"Brother W. A. Cameron, of Largo, Fla., has addressed an open letter to the church of Christ at Valdosta, Ga., containing a summary of his work for thepast fifteen years and giving some facts about his present circumstances. We publish part of this letter in the hope that the churches most interested will see thatthere is no abatement of Brother Cameron's efforts in spreading the gospel. He says:

" 'I have preached three thousand and sixty-six sermons (prayer-meeting talks and funerals not included);I have preached in schoolhouses, courthouses, and private houses; in jails and stockades; under mill sheds,cotton gins, and brush arbors; in the open woods and onstreet corners.

'I have traveled fifty thousand seven hundred andfifty-nine miles, walking, wading, horse carts, ox wagons, carriages, boats, and trains. I have had nine hundred and forty-eight additions (this includes one colored man), have set in order thirteen new congregations, and have assisted in securing and building morethan eighteen thousand dollars' worth of church property.

'I have received contributions as follows: In 1897,

$8.60; 1898, $35.70; 1899, $94.74; 1900, $43.30; 1901, $63.70; 1902, $545.19; 1903, $485.86; 1904, $619.39; 1905, $522.87; 1906, $732.80; 1907, $980.15; 1908,$810.87; 1909, $912.78; 1910, $754.79; 1911, $869.38;1912, $318.86.

'I have given these contributions year by year toencourage some poor preacher who is ready to quit,believing that starvation is at hand, and perhaps toshame the churches who are sitting on the do-nothingend of nothing and letting one man carry a load likethat.

'But the visible results of that meeting do not endhere.

'During my labors I baptized Brother R. B. Sanders,who for six years has been carrying the message underthe same strain as myself, yet he has one hundred souls for his hire.

'Again, I baptized Brother A. L. Colson, who as yet isonly a boy, but has forty-four souls to his credit.

'Brother C. C. Brown, of Bradford County, whom Ibaptized and who is confined mostly at home with aninvalid wife, is not idle; he has won fifteen sheaves forthe final home.

'Brother F. L. Price, of Istachatta, Fla., a most earnest and worthy brother, to whom I taught the way of life, has one hundred and sixty-nine additions. All this gives us a grand total of twelve hundred and sixty-seven additions as the present visible results.We have suffered much to accomplish this, but are notcast down — only hope to suffer more.

'In 1901 I sacrificed my home in Valdosta, Ga., paidup my back debts, and wife and I boarded while Icontinued to push the work further South, where thefull gospel had never been preached.

'During these years I taught vocal music to any and all free of charge who would sing to the glory of God.My voice has failed me and I can teach no more.

Through the kindness of Brother J. H. Brown, ofClearwater, Fla., I was enabled to buy me a little home here, and moved here on January 1,1907. Thehome consists of a piece of land 150 feet square and a four-room cottage (furnished). The first cost was seven hundred dollars. The brethren here paid fifty dollarson it. I had two hundred dollars left from the sale of my Valdosta home, which was paid on it. Since then Ihave paid one hundred dollars, leaving a balance ofthree hundred and fifty dollars. This balance falls dueOctober 19, next, and must be paid. This is a destitute field, nearly as much so as the isles of the sea. Onlyone way that I can pay it-quit preaching until I haveworked it out.

'I have never asked one soul for one cent since I

have been in the field, and I am not asking for any

thing now. I have simply laid the facts before you.

'Brother F. B. Srygley has been here on the groundand can tell you the situation.' "

As a result of the concern and generosity of manyindividuals and congregations, I was privileged to make my second trip to India. There are many interesting andexciting stories I could tell but space requires that Isimply present the facts.

My traveling companions this year were John Humphries and Gary Johnsen. John and I left Louisvilleon Monday, October 12th and met Gary at Kennedy Airport. Gary was flying from Phoenix, Arizona. Fromthis point on the three of us traveled aboard Air Indiaflight 111 to London, New Delhi, Bombay and finally onto Hyderabad. The flight, including the layovers in thevarious airports, takes a total of approximately 48 hours.

When we arrived we were much in need of some sleepbut it was early in the morning at Hyderabad and folkswere already arriving at T. George Fred's house to visitwith us and to make plans for us to visit their villages.We were also anxious to open some packages containingprojectors and filmstrips, Bibles and other items that we had sent several months earlier. We were very happy tosee that most everything that we had sent had arrived ingood condition. Finally, after unpacking our suitcaseswe were able to get some much needed sleep. Our schedule of activities was for John and T. George Fred totravel to Kazipet and other areas in the Hyderabad area.Gary Johnsen and I would leave on an extended trip thatwould take us all over the state of Andhra Pradesh. T. Wilfred would travel with us and serve as our translator. Before we left on the trip we were able to visit the IndiaBible Society and purchase a total of 1432 Telegu Bibleswhich we would distribute to "daily wage" people whowould never be able to purchase one of their own. Wewere able to make such a purchase because of manygenerous people here in the U.S. who provided us withmoney to make such a purchase. It was a joy to see thehappy faces of people walking away clutching a Bible intheir arms. They were so appreciative and grateful. Itwould be a wonderful thing if all people had that kind ofappreciation for a copy of the scriptures.

Gary and I along with Wilfred left on schedule onSaturday October 17th on our trip that would take us to Kothagudam, Yellandu, Khammam, Vijyawada, Guntur and the Krishna Delta. All total we visited at least 38 villages or towns. In some of the places we only had oneopportunity to speak to the people. In other places wespoke as many as five times. It was obvious that muchpreparatory work had been done by the local preachersand I am happy to report that as a result of the combined effort of the places visited by John, Gary and me, we were able to witness the baptism of 183 people.

There were many things that contributed to thenumber of people who were baptized. Probably the mosteffective teaching tool has been the monthly magazinethat is being published by brother T. George Fred. Inaddition to the first principle articles he is writing, there is also a 14 lesson Bible Correspondence Course that isbeing published. One lesson is included in each month'smagazine. There are 1200 copies of the magazine beingmailed each month. Of this number, approximately 500 letters and completed Bible Correspondence Courselessons are being received by brother T. George Fredeach month. In addition to the monthly magazine and the Bible Correspondence Course there have been several tracts that have been translated into the Telegulanguage. 10,000 more copies of L.A. Mott's tract "What Is The Church of Christ" as well as 32,000 insert paperscontaining information on basic bible subjects have beenprinted. Brother Bill Beasley has written several othertracts that have been translated into Telegu. We wereable to distribute this teaching material everywhere wewent and it is very effective. We also had several sets of

N.T. tapes that we were able to provide for Indianpreachers who were trying to improve their ability tospeak the English language.

Thanks to other concerned and generous brethren wewere also able to provide several tape recorders andteaching tapes on various subjects. 2000 Telegu songbooks were printed and will be provided for free distribution to churches all over Andhra Pradesh. There were a number of other books and teaching supplies that we were able to take with us in our suitcases but I will not try to mention all these at this time. We had opportunity to provide some assistance to needy saints and this wasalso a real joy to be able to see brethren being relieved ofsuffering and pain which is such a common sight in India.

Probably the most exciting and possibly far reachingaccomplishment was the securing of a Visa for Wilfred toreturn with us to the United States to spend some timestudying with several preachers in the Louisville area.This is quite an opportunity for him to increase hisability to work as a preacher and translator. Wilfred'sVisa had been denied several times therefore it was necessary for us to travel to the American Embasy inMadras to talk personally to the American Consulatewho has the authority to issue such a Visa. He was verygracious and after our visit and explanation, he agreedto approve the Visa. We proceeded immediately back toHyderabad to secure a ticket for Wilfred on the sameflight as was scheduled for our return trip. Wilfred madethe return trip with us and I am happy to say that he isnow staying at our house as our guest. Again I must sayhow thankful we are for concerned and generous brethren who provided the funds to make all this possible.

There is much good yet to be done in India and I lookforward to other opportunities to be a part of thiswonderful and exciting work. Also, I am happy to reportthat brother Tom Moody of Louisville, KY and GarySandusky of Madison, Indiana are planning a trip to thesame area this coming January and February. This will

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provide an opportunity for much reinforcement and I amhappy that they will be able to make the trip. If youwould like any additional information about the work inIndia or if you would like to help in some say, I would loveto hear from you.

His is not a "brotherhood" name. He never wrote for one of the journals which circulate among us. Most who read the lines written to memorialize him will not recognize the name. Those who will are the several gospel preachers who could not but be impressed withhim as their labors brought them into contact with him,and perhaps a scattering of other brethren in other partsof the country who perchance came to know him or toknow of him. Yet the crowd at his funeral was the largestcrowd I've personally seen at a funeral in quite a longtime, the exception being someone who was widelyknown. It bespeaks the great respect with which he, andthe good family from which he came, are held in hisnative Dyer County, Tennessee.

Melvin (known affectionately as "Butch" by friends,family and brethren) Gwinn, a deacon in the Northsidechurch in Dyersburg, Tennessee laid the armor aside onSaturday morning, November 7, 1987. He was fifty-one years old. An illness of a few weeks, the exact nature ofwhich eluding the medical staff, had kept him hospitalized, much of the time in intensive care. He was havinga great deal of trouble breathing. Butch had foughtdiabetes for many years but had controlled it sufficientlyto live a far more productive life than many who have noailments. A salesman with Sears in home improvements, he did well in his position besides having otherbusiness interests. He found some time for hunting andfishing. (I well remember his initiating me into duckhunting on a frigid morning several years ago.) Hemaintained his home and lawn meticulously, reflectiveof the cleanness of the life he lived. He was a busy man;yet he found time to preach the word of God at every opportunity, to teach Bible classes regularly, to studypersonally with any who would grant the opportunity,and always to visit weak and erring Christians to encourage and, in needful circumstances, to admonishthem. At the time of his death, he had for sometime beenstudying with two young men who had been convertedfrom denominationalism and who were married to young ladies at Northside. They mourned his passing.As Lee Forsythe, present preacher at Northside, statedin his funeral remarks, Butch's business interests, hiswork, his hunting and fishing, and such things, were hishobbies. Being a Christian was his occupation, and going to heaven was the goal he ever kept before him. Lee spoke of Butch's love for his wife Barbara and daughterShelly, a senior in high school, and of his single-minded concern for their salvation and his constant prayer thatShelly would someday find a mate who would be a helpto her in going to heaven.

Richard Creel, who now lives and preaches nearAtlanta, also spoke at the memorial service. Richard wasthe first of several young men, fledgling preachers, whostayed in the Gwinn's home as participants in a programof work begun at Northside while this writer served asevangelist there in which the young men would begaining experience through a summer of study andpreaching. His choking speech reflecting the deep emotion he felt, Richard spoke of the great encouragementand noble example received in the Gwinn home and ofthe complete selflessness which characterized the Gwinn's toward the young men, taking nothing for thehospitality extended. Butch and Barbara maintainedcontact with their "extended family" after they wentelsewhere in the work of the gospel. For example, even while Richard was in London, I could get an "up-date"about him when visiting the Gwinns.

Butch was a man of very small physical stature, butas one of the elders of Northside church remarked to me the day of the funeral, "he walked tall" spiritually.Always tactful and courteous, he nonetheless stood firmin his convictions against error and was fearless todiscuss Bible matters with anyone.

Not only a friend of youth, Butch and Barbara wereconsiderate, affectionate, and compassionate of the elderly. Vivid in this writer's memory is an incident ofseveral years ago. There were a number of widows in theDyer County churches with which Butch had been moreclosely associated — Northside, Tigrett, the congregation in his home community, and Fowlkes where he didmuch preaching. Upon the occasion under review, heand Barbara prepared large portions of food and made a feast for the widows and elderly and gave them a joyousouting in the city park. When others learned of theirplans and offered to "pitch in", they simply informed,"No, we want to do this."

Butch Gwinn will be missed. He'll be missed in the city of his residence, his place of employment of manyyears, the Tigrett community where he grew up, and inthe churches where his preaching services were rendered. Northside church will especially miss him. I'llmiss him on my trips back home, and others around thecountry who knew and loved him for truth's sake willmiss him. But most of all he'll be sorely missed by hisdevoted Barbara and Shelly and all the family. But noneof us sorrow as those who have no hope; for Butch Gwinnpossessed and nurtured that hope which serves as an anchor of the soul, sure and stedfast.

This totally inadequate memorial is written, not onlyto pay tribute to "the biggest little man" I've ever known,but with the hope that it will encourage others to "fightthe good fight of faith."

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

WILSON ADAMS, 891 Autumn Valley Lane, Gambrills, MD 21054

— This is to let readers of STS know that there is a church meetingin a private home in Millsboro, Delaware. Tim and Connie Fanninhave recently moved from eastern Ohio to southern Delaware to workin the public school system there. To my knowledge there are no otherfaithful Christians meeting in the state of Delaware. Their address:12 Mill Landing East, Millsboro, DE 19966. Phone: (302) 934-8903.Millsboro is about an hour south of Dover on Highway 113.

JOE GRIFFIN, 3826 Espejo N.E., Albuquerque, NM 87111 —Aftera most enjoyable work with the South Platte church in Kansas City,MO, we have moved to work with the church meeting at 1908Sunshine Terrace, S.E. in Albuquerque. Our meeting place is nearKirkland A.F.B., the University of New Mexico, the Airport and I-25.If you know of someone living here you would like for us to contactplease let us know. If you are in our area, we hope you will visit. Our phone number is : (505) 275-7021.

CALVIN RUNNER, RR 1, Box 29, Bloomfield, KY 40008 — David McElwain, having worked with the Highview church at Chaplin, KYfor the past two years, is moving to Wilmington, North Carolina inJanuary, 1988 to work with the church there. David is in need of somesupport from other places since the church there cannot fully supporthim. He is married, has one child and he and his wife, Marilyn, areexpecting another child in March. David has a good Bible knowledgeand is a sincere student of the Bible. If you can help this young manin his efforts to preach the gospel, it would be deeply appreciated. Weare glad to recommend him. For more information call: Ed Lewis (919) 791-7654; or Calvin Runner (502) 673-3103

DICK BLACKFORD, P.O. Box 225, Owensboro, KY 42302 —While in Japan we were able to visit with Bob Nichols, a faithful gospelpreacher originally from Franklin, KY. Bob has been preaching in and around Osaka since 1956. He has learned the language and the culture well. Japan is a difficult area in which to preach, for several reasons. Not only is there a vast difference in culture and language,but it is difficult to get religious concepts across. The country is largely Buddhist and Shintoist. Christianity (in its broadest sense) makes up less than 1% of the populace. (Much of the population is within a 30 miles radius of Tokyo where 27 million people reside). The averageSunday attendance at any church claiming Christianity is 17 (whichincludes all Protestant and Catholic churches). It is difficult to teachthe concept of one Almighty, all-wise God when most have been taught that God is nature (a rock, the wind, etc.), or that one should worship his ancestors or the emperor. The general attitude towardreligion is humanistic and "work" is the religion of many. Buddhismand Shintoism are practiced more out of tradition than conviction.With so many people in a small area travel can be difficult and

expensive. A ride on the bullet train from Tokyo to Kyoto costsapproximately $180 per person (about 250 miles). The devalue of theAmerican dollar presents a major problem for men supported from the

U. S. In the fall of 1985 the ratio was 260 yen to the dollar. While wewere there the ratio was 138 yen to the dollar, which means Bob'sincome was cut almost in half. Since my return to the States the ratiohas worsened. Near the end of November it was 136 yen to the dollar.Bob's son (Bob W.) has returned from schooling in the U.S. and ispresently working with his father and is a real asset to the work. Prayfor them in this difficult work. We take so much for granted in the U.S.

GARRETH L. CLAIR, 4736 Robinhood Park, Columbus, Ohio 43227

— For the past four and half years (except for 8 months with theParadise Valley church in Phoenix, AZ) we have worked with theColumbus St. church in Bedford, Ohio. In the last few months three were baptized and two brought back to faithfulness. In 1987 we conducted meetings in Norwalk, Columbus (McNaughton Rd.),Mansfield (Grace St.) in Ohio, Escondido and Hemet in California andDumas, Texas (6th and Meredith). In November, 1987 we moved tobegin work with the McNaughton St. church in Columbus, Ohio. Sofar, we have seen two baptisms, two restored and two have placedmembership here. The church in Bedford is looking for a preacher.The church is sound and able to support a man. For those coming toour area, my phone is: (614) 864-3429.

WAYNE S. WALKER, 310 Haynes St., Dayton, Ohio 45410 — Since coming to Haynes St. six months ago. I have conducted a meeting hereand we had a fine meeting with Royce Chandler of Mason, Ohio. OurSunday attendance averages in the 70's with a weekly contribution ofabout $700. We are currently using Dial a Bible Message, a weeklyradio program, and correspondence course to spread the word in ourcommunity. As a result of this, two have been baptized, two restored,two confessed sins, one placed membership and a family left an institutional church to worship with us. Last fall I was in a week-end meeting in Canal Winchester, Ohio and a week's meeting at South McComb in Roseville, Michigan during which one was baptized. In19881 will be in meetings in Florida, South Carolina, Kentucky andOhio.

B. J. THOMAS and WALTER RINER, Elders Church of Christ, 2917 Foster St., Bossier City, LA 71112 — Ken and Debi McDonald,members of the Bossier City church, have a new baby daughter, TerriLynn, who was born with spina bifida which has caused other complications. Little Terri Lynn has already undergone several hoursof neuro-surgery and will face possible surgery again in the future.The cost is far beyond their means and that of the church here to helpthem. Brother McDonald preaches some for small congregations in

this area. Debi's father is Luther Bolenbarker, who preaches for the Green's Bayou church in Houston, Texas. Ken and Debi are strong inthe faith and worthy of our prayers and help in their need at this time. Aspecial account fund has been set up in her name: Terri LynnMcDonald, Account No. 254-30-1, Red River Valley Bank, P.O. Box5392, Bossier City, LA 71171 -9989. Her parents address is: 5128 TaraLane, Bossier City, LA 71111.

NEMESIO LOMOCSO, Salug, Zamboanga del Norte, Philippines

— I wish to make it known to brethren everywhere that I havelearned the errors of the premillennial movement and have renounced it. Before the church at Siocon, Zamboanga del Sur onSunday, November 1, I publicly repented and asked forgiveness forhaving had any part in upholding this false system.

FERNANDO P. VENEGAS, Casilla #122 C.C., 5500 Mendoza,Argentina — 1987 has ended on a joyous note in our work. In November three souls were added to the Lord. These contacts were made by members who wanted to share their faith. My part was onlyto water the seed they had sown. In December we had a meeting inwhich Sergio Pino preached and one more was added to the Lord onDecember 6.

EFRAIN F. PEREZ, Casilla 1317, Valparaiso, Chile — The year1987 has been one of the best in our lives in the Lord's work. In 1987 we have seen more than 60 baptisms in this area and three newcongregations have been started. Juan Canelo, Jorge Caro and AmilioAcevedo, the three men who were leaders in a pentecostal church andnow standing for the truth and making good progress in our preachertraining program. Also, at Quilpue three were recently baptized — aman, his wife and their son.

ROLANDO P. AZURIN, 148 Ayusan Norte, Vigan, Ilocos Sur 0401,Philippines — In 19811 helped start a work in Tayum, Abra meetingin the staff house of the Sellophil Resources Corporation, a pulp plantwhere I was a security guard. We started with seven members andgrew to where the meeting place was crowded. At one time the plant employed between 2,000 and 3,000. Now, due to inflation and otherproblems, the plant closed in 1982 and what members were there havescattered. Some other preachers came and helped me start a work inVigan, Ilocos Sur, my hometown. We met in my little nipa house. Westarted with 8 members, but with support from the church inMartinsville, Virginia, we grew to 23 members. The population hereis heavily Catholic. We are working with prisoners in the Viganprovincial jail and baptized five of them last November. Because ofpressing needs there, the church at Martinsville has ended support ofmy work as of December, 1987. You might contact them for information on our work here: Church of Christ, Rt. 7, Box 241, Martinsville,VA 24112

PREACHER NEEDED BAKERSFIELD, CALIFORNIA — The church meeting at 2727 Alta Vista Dr needs a faithful gospel preacher. Brent Phillips, wholabored with us for the last eight years, has moved to Phoenix, Arizona to preach there. We bid him Godspeed, as he has served the Lorddiligently and faithfully in this community. He left under favorable circumstances and with our blessing and goodwill. Prior to his work, Bill Robinson, Jr. Labored with us for four years. Interested partiesmay contact either of them for references on the work here. HJ3.Phillips, Gene Frost, J.T. Smith and Bobby Witherington, amongothers, have held gospel meetings here and could offer further background information on the work here. We are about 45, meeting in a rented building. Contribution averages $360 a week. Thoughsmall in number we are spiritually strong and determined. We cansupply $900 a month. Other support will have to be raised elsewhere.This area is not without its challenges and requires a man devoted tothe Lord and dedicated to Truth. Those interested may contact: KentFranklin, 2029 Jason St., Bakersfield, CA 93312, Phone (805) 5892054; or Richard Thomas, 10800 Lonon, Bakersfield, CA 93312,phone (805) 589-3157.

PREACHER AVAILABLE GEOFF VANBUREN, P.O. Box 782, Lafayette, Oregon 97127 — I have preached part-time for four years and would like to devote full-time to this work, if possible. I am 32 years old and in good health.My wife, Leslie, and I have been married six and a half years and havea three year old son, Jared. I presently work for a rubber company inPortland as a sales representative. Right now, I teach a class eachSunday morning and preach each Sunday night at the McMinnvillecongregation and have been studying privately with Loren Stoneburner, the full-time preacher at McMinnville. I have spoken forcongregations also at St. Helens, Forest Grove, Beaverton, 160th inPortland, Hillsboro, S.E. in Salem and Sweet Home. You may contactany of these church about me. We have video tapes of classes andsermons. Write me at the above address or call: (503) 434-5832.

RIGHTEOUS INDIGNATION AND

ONE LESS LIQUOR STORE TOM MOODY, 4001 Taylor Blvd., Louisville, KY 40215 — Oneevening recently I received a phone call from a lady who lives down the street from the South End meeting house. She had just learned thatsomeone intended to put a liquor store in the building directly acrossthe street from the church building.

Upon checking, she was told that the application for the licensehad been in nearly one month and that there had been no oppositionwhatever. Upon checking further, this diligent lady learned thatvirtually no one in the area knew of the liquor license application!Our neighbor went to work, first informing me, then telling just abouteveryone in the neighborhood.

Most communities have in the past had ordinances forbidding theselling of alcohol within so many feet of a place of worship. Almosteveryone I spoke to was amazed to learn that this is no longer the casein Jefferson County. The law was changed, but somehow the changeescaped the attention of most people!

The only way to keep this liquor store out was by protests of residents in the immediate area. Within days of this informationgetting out to the people in our neighborhood, the local Alcoholic Beverage Control Board was flooded with letters of protest (Note: notjust petitions, but dozens and dozens of personal letters!). We havereceived notice that pending appeal by the applicant, the liquorlicense has been denied. We are very thankful. This is a seeminglysmall victory in view of the fact that an abundant supply of alcohol iseasily accessible to people in this area. Nevertheless, we are happythat:

1. Despite the growing official (political) disregard for the concernsof religious groups, most people in this neighborhood, even those notmembers of the South End congregation, still are outraged thatsomeone would sell alcohol almost at our doorstep.
2. People in this neighborhood recognize the evil and sufferingalcohol can produce and are determined that at least some restraintsbe placed on its sale.
3. The members at South End are (so far as I know) unanimous inopposition to and disdain for the sale and use of alcoholic beverages.This cannot be said of all churches these days.

On the subject of alcohol and other drugs, the following scripturesare good to know: Proverbs 20:1; Proverbs 23:29-35; 1 Corinthians 6:910; Galatians 5:19-21; Ephesians 5:18. (From South End EXPOUNDER).