THE KINGDOM AND THE CHURCH

Those in the kingdom are the same individuals whoare in the church. The authority of Christ is complete(Matt. 28: 18). He is the head overall things tothe church, which is his body, the fullness of himthat filleth all in all (Eph. 1: 22, 23). Moses saidChrist would be a prophet—a law giver—like he was,and all who did not hear him would be destroyed fromamong the people (Acts 3: 22, 23). All the prophetsfrom Samuel and those who spoke afterward foretoldof this (vs. 24).

When God called Abraham from Ur of the Chaldees, he promised that all nations would be blessed inhim; and promised him a land for his seed (Gen. 12: 3,7; 13: 15; 22: 18). "And he gave him none inheritancein it, no, not so much as to set his foot on: yet hepromised that he would give it to him for a possession,and to his seed after him, when as yet he had no child"(Acts 7: 5). His faith in God that He would do whatHe had promised caused Abraham to act as if he hadchildren (cf. Rom. 4: 16-22).

The promise made to Abraham was reiterated toIsaac, the promised son of Abraham and Sarah (Gen.

26: 4). Again, it was repeated to Jacob, the chosenson of Isaac (Gen. 28: 3, 4; 13, 14). The same promise was made to Judah by Jacob (Gen. 49: 8-12; Heb. 7: 14). Furthermore, the promised seed wasmade to the house of David, the tribe of Judah, the son of Jacob,

Isaac and Abraham. Matthew tells us that there were fourteen generations from Abraham to David (Matt.

1: 17), and this is the line of the promised seed.

The Holy Spirit by prophecy and fulfillment tellsus who the promised seed is in whom all nations of theearth would be blessed. Nathan the prophet toldDavid, "... And when thy days be fulfilled, and thoushalt sleep with thy fathers, I will set up thy seed afterthee, which shall proceed out of thy bowels, and I willestablish his kingdom. He shall build an house for myname, and I will stablish the throne of his kingdom forever" (2 Sam. 7: 12, 13). This statement contains thedual picture of God's people in the "promised seed" to Abraham through David, as the church and the kingdom. He would "build an house for my name." Thechurch is called the house of God (1 Tim 3: 15). Hewould establish the throne of his kingdom for ever. Hewould be seated on the throne to reign until the lastenemy was destroyed (1 Cor. 15: 24-26). This refers tothe same people and the fulfillment is at the sametime and the same place.

Jesus Christ is that PROMISED SEED of prophecy to Abraham, Isaac, Jacob, Judah and to the house of David. The New Testament tells us so (Rom. 1: 3;Gal. 4: 16). The fact that he was the son of Davidwas not disputed while Christ lived. (Matt. 22: 4146).

Keep in mind that we are talking about a promisemade to Abraham, and repeated to Isaac, Jacob, andto Judah and the house of David, that the promisedseed in this line would bless all nations of the earth,and this seed would sit upon the throne of his fatherDavid and rule in his kingdom forever. This one seedis Christ (Gal. 4: 16). God has but one nation of people,and they are in this seed who is Christ. "If ye beChrist's then are ye Abraham's seed, and heirs according to the promise" (Gal. 3: 29). There is no wayone can get two institutions out of this promise and itsfulfillment; one as a kingdom and the other as the church. The kingdom and church refer to this one body of people in Christ who are referred to as "Abraham's seed, and heirs according to the promise. "

The Called Out Kings And Priests of God

Christ died to redeem us from all iniquity and topurify unto himself a peculiar people, zealous of good works (Titus 2: 14). This "peculiar" people are all those who are purified unto him as his own possession. Theyare his people—all of his people. They are a "chosen generation"—an elect race. They are built up a spiritualhouse on the elect foundation: Jesus Christ (1 Pet. 2: 49). They are called a "royal priesthood." Christ is High Priest and every saint a priest, composing a royal orkingly priesthood. They are called a "holy nation," whowere not a people, but now are the people of God (1 Pet.

2: 9).

The new song of praise to the Lamb which is recordedin Revelation 5: 9, 10, have these words: "Thou art worthy to take the book, and to open the seals thereof:for thou wast slain, and hast redeemed us to God by thyblood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth." God's peopleare described as both a "called out" people and "kingsand priests" who shall reign on earth. We have thedescription of both the church and kingdom.

The royal priesthood would be meaningless withoutthe High Priest. Christ became our high priest to offerhis own blood for our sins (Heb. 8: 4). He is a priest afterthe order of Melchizedek (Heb. 6: 20; 7: 17; 3: 1). Melchizedek was king of Salem and priest of the most high God at the same time (Heb. 7). He had none who preceded him and none who would follow him in his priesthood. Christ was a priest after this order. He was of thetribe of Judah, of which tribe Moses said nothingconcerning priesthood (Heb. 7: 15). His priesthood willbe for ever after the order of Melchizedek (Heb. 7: 17).We have such an high priest now in the heavens, and heis Jesus Christ (Heb. 4: 14).

Christ became high priest after he ascended intoheaven, because he could not be a priest on earth (Heb.

8: 4). But when he ascended into heaven to the righthand of God, he received dominion, and glory, and a kingdom (Psalm 110: 1-4; Dan. 7: 13, 14). When Christ sat down on the right hand of God and began to rule as king, and he would be a priest on his throneas he reigned. "Even he shall build the temple of theLord; and he shall bear the glory, and shall sit and ruleupon his throne; and he shall be a priest upon histhrone: and the counsel of peace shall be between themboth; and he shall bear the glory, and shall sit andrule upon his throne; and he shall be a priest upon histhrone: and the counsel of peace shall be between themboth" (Zech. 6: 13).

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MEMBERSHIP IN THE LOCAL CHURCH

When one obeys the gospel, the Lord adds him to thechurch (Acts 2: 47). He is a member of the church in theuniversal sense. However, that within itself does not necessarily identify one with a local church. What doesthe Bible say about membership in the local church?What does it mean to be a member? Does the fact that one attends mean that he is a member? What about those whose names are in the directory, but seldomdarken the door? Should they be considered as members?

Let's see what the Bible says in answer to these questions and try to clarify some misconceptions aboutlocal church membership.

Local Church Membership Is Necessary

1. Without members there would be no local church. Local churches consist of members. The saints at Philippi were the church (Phil. 1: 1). The Christians atCorinth were the church at Corinth (1 Cor. 1: 2). Thesame was true at Antioch (Acts 13: 1). Thus, local churchmembership is essential to a local church. To argue thatlocal church membership is not essential is to do awaywith the local church.
2. Without local church membership elders cannot have the oversight that the Bible describes. Elders are to shepherd the flock of God which is among them (1 Pet.

5: 1-2). Elders have rule and authority among those in the local church (Acts 20: 28; Heb. 13: 17). Without local church membership, elders would not have this oversight. The sphere of their authority obviously is not justto Christians living in a general area. If so, could eldersin areas like Athens, AL, Louisville, KY or Tampa, FL(where there are a number of churches) have authorityand oversight over any and all the Christians living intheir area? Of course not. In light of 1 Pet. 5: 1-2, eldersonly have the oversight of those who are members of thelocal church where they are members. Thus, to argue that local church membership is non-essential is to eliminate the authority and oversight of the elders.

3. Without local church membership disciplinaryaction cannot be carried out. The church at Corinth was instructed to "put away from yourselves that wickedperson" (1 Cor. 5: 13). This, obviously, is not barring himfrom attendance, for one could be disciplined and stillattend the worship services. This "putting away" refersto (or at least includes) removing him as a member of the

local church. The church at Thessalonica was told to "withdraw from every brother who walks disorderly..." (2 Thess.

3: 6). This cannot be done without local church membership. How can we put away "from among us" a wickedbrother who is not a member?

We must be careful not to draw the wrong conclusion.This does not mean that there is never a time when he/she may not be identified with a local church for a shortperiod. For example, one may move into an area where there are a number of churches and spend four to sixweeks visiting around until they decide where theywant to be members. However, if I conclude from this that I don't ever have to be a member of a local church, then I can also conclude that no one else does either. Thus, away with the local church, its elders and discipline.

Identifying Or "Placing Membership"

Though the phrase "placing membership" is not found in the text, the concept of identifying with a local congregation is justified by the text. There are examplesof Christians seeking to identify with local congregations where they went.

1. Paul sought to join himself to the disciples atJerusalem (Acts 9: 26-28). At first, they were afraid andwould not receive him for they did not believe he was adisciple. Yet, after Barnabas declared that he was a child of God and had boldly preach the gospel, theyreceived him.
2. Paul and Barnabas were identified with the church at Antioch (Acts 13: 1). Luke tells us that they assembled with the church there for a whole year (Acts 11: 25-26).But, they were more than mere visitors in the assembly,for the same writer says that Barnabas and Saul wereamong those teachers "in the church" at Antioch (Acts

13: 1). Thus, they must have identified with the local church.

3. Apollos sought to be received by the brethren in Achaia (Acts 18: 27). When Apollos left Ephesus, thebrethren there thought it necessary to write and encourage the brethren in Achaia to receive him. The sameverse indicates that the brethren at Corinth did receive him. Again, we have a Christian being identified with alocal church.

Accepting And Rejecting Members A local church has a right to accept or reject people as members of that church. Obviously, this is not some type of arbitrary decision as Diotrephes tried (3 Jno. ).

1 Cor. 5: 1-13 instructs the church at Corinth to rejectthe fornicator who was in their midst. They were to dothis because he was guilty of wickedness that would corrupt the church (vs. 6, 13).

2 Thess. 3: 6-14 directs the church at Thessalonica to reject any who walked "disorderly." That included the lazy man and the busybody.

From these passages we conclude that any rejection is based on whether that person lives according to theword or walks disorderly.

Churches have a right and duty to know who they areaccepting. The church at Jerusalem would not accept Paul until they knew more about him (Acts 9: 26-28). TheEphesians saw a need to encourage the brethren in

Achaia to receive Apollos (Acts 18: 27). That tells me thatthe church at Corinth would not have received him until they knew who he was and the things for which he stood.Brethren are wise to ask a few questions of those whocome desiring to place membership.It is just as bad to accept anyone without question as itis to fail to discipline those who should be rejected.What Does It Mean To Be A Member?

1. It is not an honorary club. There is nothing to be gained by having our names on the church roll orin a directory in and of itself. Each member is a functioning unit (1 Cor. 12).
2. It means work, duty and responsibility. It's some- what like being a member of the armed forces.We have witnessed in recent months that it involves more than a rank and paycheck. It means work when the call is given.

Being a member means that I have a responsibility toattend the assemblies of the church where I am a member (Heb. 10: 25). It means contributing into the local treasury (1 Cor. 16: 1-2), teaching as one's ability allows (Acts 13: 1; Heb. 5: 12), restoring the erring (Gal.

6: 1), working together harmoniously (Rom. 14: 19), supporting disciplinary action (1 Cor. 5) and worshipping together (Acts 20: 7; 1 Cor. 11).

So, when you announce that you want to be a memberof a certain congregation, you are saying that you wantto be active and be a part of the work. You are willing toparticipate and involve yourself in the work that the church is doing.

I am amused at people who want to be considered asmembers and have their names in the directory, yet,they are not willing to attend all of the services, not tomention the other work.

Misconceptions About Being A Member In ALocal Church

1. "Being a member of a local church of Christ putsme with those who are going to heaven. "The idea is that we will be judged as a congregation. Since this church is going to heaven, then I am too, because I am a member. This ignores the fact that we will be judged individually (Rom. 14: 12).

2. "I'm still a member where my letter" is. I've been worshipping here for five years, but I'm still amember where we used to live since I never 'moved myletter'." This doesn't fit the examples in the New Testament. In Paul's journeys, he identified with churches where he traveled.

The Bible doesn't talk about one being a memberwhere he doesn't attend, contribute and work.

1. "There is no need to be members of this congregation. We just want to attend." The fact that Paul identified with the church at Jerusalem (Acts 9:26) indicates a need. The fact that we are to submit toelders (Heb. 13: 17) also suggest the need to be members.Any passage that speaks of the local church and its workspeaks of the need to be a member.
2. "Anyone who is considered a member is approvedof God and the brethren." This is not necessarily so. Members may behave in unbecoming and ungodly ways that other brethren may never see. Just because a person is a member where I am doesn't mean that I

approve of all they do. They may be guilty of things that I never know. Furthermore, there may be suspicion ofwrongdoing. But, without evidence, action cannot betaken.

On the other hand, when the sin is obvious and the evidence is not lacking, action is demanded by theauthority of Christ (1 Cor. 5).

WELL, I THOUGHT I KNEW!

A friend of mine was telling about an old gentlemanwho asked him if he knew where the non-white races of people came from. The friend said he knew, to which theold fellow replied, "No you don't neither." My friend,somewhat at a loss as to what to say but wishing to becourteous, said, "Well, I'm sorry, sir. There for a minute I thought I knew. By the way, sir, just where didthey come from?" This question was just what he waswaiting for and he said with great finality, "outer space."

Well, through the years there are many things whichI thought I knew — until lately. For instance, I thoughtI knew the difference between "faith" and "the faith" but now I am told they are the same thing. But, I thought I knew there for a minute.

I thought I knew that Romans 14 was a discourse about how to treat a weak brother with respect tomatters of indifference but now I am told that in realitythis is a kind of "umbrella" under which to pile all thethings we disagree on so we can continue in fellowship.By George, I was wrong again. But there for a minute I thought I had it.

All my life I thought there were three dispensationsof Bible history. But, oops, I missed it again. Really yousee there is the moral law, the Mosaic law and the lawof Christ. A fellow has to really be careful with his Bibleor he will miss it for sure.

It used to be that the Seventh Day Adventists talkedabout the ceremonial and the moral law of God. Whatever happened to the law of the patriarchs with its altarsand sacrifices? What is "moral" about that? But I guessI just missed it all the way around. But for a while there I thought I understood it!

I always thought that a testament and a covenantwere the same and in contrasting them referred to themas the old and the new. But there you go. I am wrong again.

I have always believed that I could take my Bible,read it, understand it, go by its teachings, die, and go onto Heaven. But, now I am beginning to realize what a dummy I really am. You see, we used to chide variousreligious groups for having creeds, manuals, prayerbooks, and catechisms to supplement the Bible. Now Ifind that some brethren seem to be saying you have tohave the "historic" approach in order to come to a full knowledge of the Truth. Others are seeming to say wemust have certain word study books or we cannot determine the difference in the law of Moses and law in

general. Foiled again!

Well, I am wondering just what is the matter with meby this time. I guess it is probably this King JamesVersion I use and from which I memorized all myScriptures from an early age. I have never taught nor do I believe it is the only good version of the Bible. I dobelieve it is a good version. Some have facetiouslyimplied that some seem to believe that the apostle Paulcarried the KJV with him on his journeys all the time. Icould just as well say and with as much logic that theyseem to be saying that he carried around the AmericanStandard Version. I have been wrong so many times, Iguess I could be wrong again. I cannot help but take noteof the obvious fact that the more new versions we get themore uncertain many brethren are as to what theybelieve. Some versions, instead of helping the case, onlyadd to existing problems. Kind of like Lard's Commentary on Romans. The book of Romans is much easier tounderstand.

But I tell you what. So far, I have never heard anyonesay you cannot use the KJV to learn what to do to besaved, live a godly life, and go to Heaven finally.

But just in case I am wrong about that also, I reallyneed to check with the CSH (Christian San Hedrin) tosee if these things are so. If you do not think we have oneamong us you have not been very alert lately. Arrogantacademics are not a substitute for Divine Truth. Nor do I believe that I must run to the "Priest" to discover what I must believe.

All of these things considered it is enough to make onewonder if a plain Jane such as myself has sense enough to go Heaven. I still may have one of two alternativesleft, however. (1)1 might make it in through the fool hole,or, (2) just be honest and sincere, as some are implying.

We need to break up this spiritual log-jam we seem tobe in, brethren. The Truth is understandable. It is not ashard as some are making it. Let us not be as the philosophers on Mars Hill and become intrigued withsome "new thing" as it seems some are prone to do. If itis new it is not true.

"Wherefore, be ye not unwise, but understandingwhat the will of the Lord is" (Eph. 5: 17).

VACATION ORVACILLATION?

Only about ten other listings separate these twowords in my dictionary. Some brethren need to take a closer look at their practice, and decide what they are doing.

When we take a vacation, we are free from a duty orservice. When we vacillate, we waver or fluctuate. I'm convinced that when some take a vacation from secular employment, they attempt to free themselves fromtheir commitments to the Lord and his body, thechurch. Thus, they waver (vacillate), in their relationship to Christ.

Most who read this column see the difference between individual and collective duties; between the secular and the religious. There are those among uswho do not make this distinction, just as there are those who scoff at the idea of any collective or public work and worship in the church. I doubt if I can help those in theselatter categories.

In the past, we have stressed the need for assemblingwith the church, pointing out the advantages of assembling and the disadvantages of failing to do so. We havefortified our position with such passages as Mt. 18: 20 and Heb. 10: 25.

Along this same line, we concede that if a personconsents to a thing being right, and then violates thatconviction, that he sins (Eccl. 5: 4, 5; Acts 5: 4; Rom.

14: 14-23; 1 Jno. 3: 20).

This being true, how can brethren be faithful to theirconvictions (and urge them upon others), for 50 weeksout of the year, and then vacillate while on vacation the other two weeks of the year? They plan a vacation fromsecular pursuits, with no thoughts or plans to discharge their acknowledged responsibilities to the Lord and hisbody, the church.

It is ironic, and almost humorous, to hear brethrencondemn others when the one condemning "doest thesame things" (Rom. 2: 1; 14: 22). It is all right to forsake the Lord when on vacation, but not at any other time. Some think their vacillation is justifiedwhile on a tour, but not while hunting, fishing, orcamping. Others seem to think a thing is wrong in the continental United States, but not in a foreign countryor in island possessions. Some preachers will engage in this double standard themselves, then return homeand condemn their

brethren in the local congregation for not being faithfulto the assemblies of the church. Heb. 10: 25 means what it says except when on the vacation of your choice.

Then, there are others who attempt to resolve thisdilemma by temporarily taking the worship of thechurch with them, or part of it. (Make sure you "get" the Lord's supper even if you miss everything else. ) Nowonder some brethren say, "Now we come to the mostimportant part of the worship," when they "wait on thetable. "

Again, the inconsistency of some is evident. It isproper to take the Lord's supper with you on a tour, butnot while hunting or fishing. Or, it is permissible whilecamping, but not while golfing or just staying home withthe TV and the Sunday paper.

Brethren, we need to (1) get our practice in harmony with the scriptures and (2), get consistent in what we teach. We establish the local congregation as the onlyexpression of organization which God has given thechurch on earth, then proceed to circumvent the verything which we teach.

Yes, times of assembly, providing for our own, sickness, natural disasters, and such things become a matterof judgment and priority in all of our lives and activities.But, if we can decide such matters for 48 or 50 weeks outof the year, why not the rest of the time? Or, when weretire from secular employment, are we accountable tothe Lord at all?

Vacation or vacillation, which is it? Or, is it both?

A GREASED POLE

Ever tried to climb a greased pole? Even if you

haven't, you know that it's almost impossible, even for

an excellent climber in tip-top shape. For the rest of us

it's just downright impossible.

Well some have put salvation at the top of a greased pole and are constantly exhorting folks to climb right upand enjoy the benefits.

This extreme has probably been occupied as a reac

tion to the idea of escalator salvation. Once one steps

onto the escalator, no effort is necessary whatever. One

might expedite matters by taking a few steps, but one

does not need to do so to reach the destination. Such is

the view of those who hold to the doctrine of uncondi

tional security. The doctrine is certainly contrary to

many simple and clear passages in God's word. Heb.

4: 11 exhorts us to "be diligent to enter that rest." Rev.

2: 10 demands that we "be faithful unto death." Escalator religion is contrary to sound doctrine.

Equally erroneous, however, is the concept of condi

tional insecurity. Perhaps such a doctrine has not been

actively taught. But it has been accepted by way of

default. I would think that the great assurance that is

constantly given the faithful, striving, child of God

should be administered in equal doses, at least, in our

teaching as the warnings against falling or drifting

away from so great a salvation.

Even before the plan of salvation was consummated at the cross, the people of God expressed great assurance: "The fear of man brings a snare, But whoever trusts in the Lord shall be safe" (Prov. 29:25); 'The Lord shall preserve you from all evil; Heshall preserve your soul. The Lord shall preserve yourgoing out and your coming in from this time forth, andeven forever" (Ps. 121: 7, 8); "Surely goodness andmercy shall follow me all the days of my life; and I willdwell in the house of the Lord forever" (Ps. 23: 6).

Do we who are privileged to live under a better

covenant, established upon better promises, possess

less confidence than the people of a darker age? May it

never be!

Paul lived in the security of God's love. Because life tohim was Christ, he could declare confidently that to diewas gain and to depart was to be with the Lord (Phil.

1: 21-23; 2 Cor. 5: 6-8). He could say this in spite of thefact that he had not reached perfection in this life (Phil. 3:12-16).

He exulted in the knowledge that a crown of lifeawaited him and all who love His appearing (2 Tim. 4: 8).Jude commends us all to the God who is able to keep usfrom falling (verse 24). Peter declares that "if" (that's conditional, folks), "you do these things you will neverstumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lordand Savior Jesus Christ" (2 Peter 1: 10, 11).

Let us examine ourselves. Are we preaching a greased pole salvation? Are we guilty of binding "heavyburdens, hard to bear" when we ourselves will not movethem with one of (our) fingers" (Mt. 29: 3)? Let us balancewarning with consolation that the committed and submissive Christian might be motivated to sing withrejoicing and praise: "Blessed assurance, Jesus is mine.Oh what a foretaste of glory divine. Heir of salvation,purchase of God; Born of His Spirit, washed in Hisblood. "

THE GOSPELACCORDING TO JOB"WHERE IS GOD?"

In the interest of continuity we remind that Job wasan Old Testament patriarch living hundreds of yearsbefore Christ. Even so, within the Old Testament there are types and shadows which look to the New Testament for the anti-type and substance. These referenceswithin the framework of God's eternal purpose toredeem lost man are a pointing to the Christ and the revelation of the plan of human redemption. At timesthese references are glaring, at other times they are subtle, but in either case the ultimate aim is Christ. Weare examining some of Job's statements, his questions,which clearly point to Christ and the gospel.

"0 that I knew where I might find him! that I mightcome even to his seat" (Job 23: 3)! This is a part of Job'sresponse to the third and final cycle of explanationsoffered by Job's friends, the last speech of Eliphaz.Eliphaz stedfastly maintains suffering results fromsin describing in no uncertain terms his perception ofJob's sin as great wickedness and infinite iniquities

(22: 5). While he attributes this to Job, no evidence isoffered. Thus leading to the conclusion his indictmentis speculative and false. He ends his speech with"Acquaint now thyself with him, and be at peace:thereby good shall come unto thee" (22: 21).

In reply, Job ignores the charges and replies to theadvice give by his friends. In effect he asks "How?" "Oh that I knew where I might find him!" This is the language of a man with conviction about God. Of one convinced if he could find him he would give heed tohim. Our man flounders in his search declaring he haslooked forward and backward, to the left and to the right, and yet does not perceive Him. Obviously hisdirectional view fails of the upward dimension, Jobhas not looked up. Even if he had there is every indication that he would have still said he could not reach him.

There is an abiding frustration among men thatseek God on earth level. Their search, like Job, may be the result of pressure and tribulation. It may be the search of intellect for the riddle of the universe. Within these, God is not necessarily denied, there may even bean acceptance of his being, but he cannot be found.Why? Men do not make contact with God by earthbound actions. Some honestly tell us they find God in nature, that they have no need of worship activities. Thisis not true. Indeed, God is evidenced in nature, all creation glorifies the creator. But, God is not found in natureso as to satisfy a nagging necessity without our being.

"O that I knew where I might find Him!" reveals theneed of special revelation to satisfy man's inner longing.Zophar has previously said "Canst thou by searching findout God?" (cf. 11: 7). Now Eliphaz, "Acquaint thyselfwith God" and Job ratifies the difficulty expressed byZophar. Where is the answer for Job? More importantly,where is the answer for you and me?

The intervening centuries have run their course, the climax of revelation in the New Testament brings us to ascene in Jerusalem where in an upper room with hisdisciples, Jesus is heard to respond to Philip. "Lord, shewus the Father and it sufficeth us" (Jn. 14: 8). Is this notessentially what Job said? The reply, "he that hath seenme hath seen the Father" (v. 9). In this response Jesusasks Philip, by implication, to look back over the periodwith Him, remember all the things seen and heard, themiracles, the examples of compassion, grace and mercy.Thus, Philip had seen the Lord, proof of every claim is inevidence. Jesus had spoke from the Father, he hadworked the works of the Father, this was conclusive proof.

Based on this Jesus makes an appeal to Philip and therest of the disciples, an appeal to you and me. He says,"believe me" because of myself, who I am. Not only this,"believe me for the very works' sake." Indeed, an abidingchallenge. The New Testament Gospels present the person of our Lord. We may find him in Bethesda's porchesamong the derelicts (Jn. 5) or, in the midst of the rulerswith a sinful woman before a watching crowd (Jn. 8).Wherever, there is a projecting line into infinitude and upon following it up we are seeing God. When we with fearand trembling see Jesus, eyes as flaming fire indicting thehypocrisy of the Pharisees, or, wet with tears at the graveside of Lazarus, or, viewing the doomed city ofJerusalem, we are seeing God. "And the Word was madeflesh, and dwelt among us, (and we beheld his glory, theglory as of the only begotten of the Father, ) full of grace and truth" (Jn. 1: 14).

Thus, the cry of all humanity if there is the slightestperception of God and relation to him is reflected in Job's "O that I knew where I might find Him!" in Philip's, "Shewus the Father and it sufficeth us." The answer is full and final, "He that hath seen me hath seen the Father." Furthermore, "All things are delivered unto me of myFather" and no man knoweth the Son, but the Father;neither, knoweth any man the Father, save the Son, andhe to whomsoever the Son will reveal him" (Mt. 11: 27).

Revelation did come to Job subsequently, but onlypartially, never fully. To Philip revelation came in itsfullness in and by the person of the Lord. And not only so,but to you and me, fully and completely in Jesus Christ,His person and works are revealed in the Gospel. God bethanked. Every sincere seeker can indeed find.

In the past months we have witnessed a nation ofpeople pull together. Why is that? I realize I'm too youngto remember the Korean War and World War II, but Ihave heard much about the things that went on. I grewup during the Viet Nam War and there was one thing Inoticed that was missing during the Viet Nam War thatthe Korean War, World War II and the Persian Gulf Warhad. That one thing was Patriotism or Loyalty.

Definition

Webster defines patriotism as: "love and loyal orzealous support of one's own country, especially in allmatters involving other countries-nationalism." Loyalty is: "quality, state, or instance of being loyal, faith-fullness or faithful adherence to a person, government,cause, duty." Keep these definitions in mind as you read the article.

The war we have so closely followed in the days pastbrought about the feelings and the actions of patriotism.Men and women were willing to go to war to stop a madman from destroying other people. People back homewho couldn't go felt the need to do something to supportthose in Saudi Arabia. Each day we heard of support groups, rallies, and prayer vigils forming everywhere.People everywhere began to fly the American flag, tie the yellow ribbon on many different objects or wearsomething with red, white and blue on it. This helped tomake people feel that they were a part of the war. There was a cause to fight for and leaders to follow andsupport.

When you begin to make an analogy of the war ofSaudi Arabia and the spiritual warfare in which a Christian should be engaged, a question comes to mind.

How patriotic or loyal are we to the Lord and his battle?

Are we following our leader like we should? When one looses faith in his leader he will be defeated in battle. We saw that happen on many occasions during the war. Theenemy was surrendering because they no longer trusted their leader. As in any war, you will also have casualties. As we see the spiritual battle rage on around us we see the sameconditions existing among the soldiers of the cross.Their faith in Christ is weak and they give in to Satan and his temptations and go back into the world (2 Pet.

2: 20-22). Or, on the other hand they have been tried andwounded but become stronger and want to fight thebattle even more. What type of soldier are you? Call of the Lord

From the beginning of time God has called on men to follow him and do his will. In the days of Noah, Godcalled on him to make an ark of gopher wood (Gen. 6: 1314). Noah did all that God commanded (v. 22). It was saidof Noah, that he "walked with God" (Gen. 6: 9).

In Genesis chapter 12 we read of Abram being calledof God to go unto a land that he would be shown. Abram didn't hesitate, He departed as the Lord commanded (v.4). Abraham was known as the Friend of God (James

2: 23). Why? He followed God and was loyal to him.

Our Lord and Saviour has called men to follow him. Jesus went to Galilee and there found Peter, Andrew,James and John and said to them "Come and follow me,and I will make you fishers of men (Matt. 4: 19-21). Are you following Jesus? Are you a Christian? If not, youneed to realize that no one can go to heaven unless theydo the will of the Father (Matt. 7: 21-25). If you are aChristian you need to realize the battle cry has been sounded and we need to be fighting the spiritual battlefor the Lord. We cannot sit back and let some one else fight our battles for us.

Battle Cry

As the song states "Sound the battle cry, see the foe isnigh, raise the standard high for the Lord, Gird yourarmor on stand firm everyone, rest your cause upon hisHoly Word." Satan is fighting against the cause of Christ. However, we know the cause of Christ willprevail when the soldiers of the cross put on the whole armor of God and fight against the wiles of the devil(Eph. 6: 10-13).

The soldiers of Desert Shield were brave volunteers who arose to the occasion when the war began. That isthe cry for the soldiers of Christ, to arise. We need bravevolunteers.

What Am I DoingAs the war broke out, we saw many people flocking tothe recruiting centers. They wanted to go to battle tohelp their country, to stand beside their friends and helpthem. They were willing to sacrifice to go over and help.

Deny Ourselves

Jesus asked us to deny ourselves (Mark 8: 34; Matt.

16: 24-27). Too many do not want to deny themselves thepleasures of this world for the cause of Christ. Whenthings we want to do come before service to the Lord thatis not denying ourselves. Yet, when the day of judgmentcomes we are going to want the Lord to give us a homein heaven with him. Jesus said in John 8: 31, "If you continue in my word, then are ye my disciples indeed."How do we except to be considered a disciple when we won't follow him? Do we say we will follow but make all kinds of excuses for not doing it right now (Luke 9: 59-61;

14: 18-20)?

Stand up for Jesus

Do I stand up for Jesus? Peter said he would lay downhis life for him (John 13: 36-38). However when the timecame to stand up for Jesus he denied him. Do I, whenunder fire give up? Do I change my colors (allegiance) sothat no one will recognize I am a soldier of the Lord? Consider what happened when the soldiers of Saddamchanged colors, the army was defeated. When the soldier of Christ changes loyalty and won't stand with the Lord, the church begins to crumble.

Follow

How does a soldier accomplish what he sets out to do? He follows orders. Paul told the young man Timothy,"But thou, O man of God, flee these things; and followafter righteousness, godliness, faith, love, patience,meekness. Fight the good fight of faith lay hold oneternal life, whereunto thou art also called, and haveprofessed a good profession before many witnesses (1Tim. 6: 11-12). Let us follow Christ (1 Pet. 2: 21). Jesus said, "My sheep hear my voice, and I knowthem, and they follow me. "

Am I listening to Christ? Am I keeping his commandments (John 14: 15; Mark 10: 21)?

Result

The war ended quickly. The soldiers listened, obeyed and conquered.

Our life will end quickly. We need to be ready whenthe time comes for us to step out of this life. We need tobe fighting the battle. When we fight the battle as weshould we will have a home in heaven (2 Tim. 4: 6-8; 1 Cor. 15: 58).

If you are not a soldier of Christ we plead with you tobecome one. If you are a soldier that has quit fighting, weplead with you to begin again and show your loyalty to the Lord.

Some of the characteristics of love are that it "believes all things, hopes all things, endures all things" (1 Cor.

13: 7). There are truly some situations that make itdifficult to look for the good, especially in crises. It wasdifficult for Job to see the good in what he was goingthrough. Yet, after it was all over, he was a better manfor it. Similarly, it is hard to see how any good can comefrom a divorce. While these are all lessons that can be learned otherwise, there are some things we can learnfrom a divorce. It has been rightly suggested that we need to learn from the mistakes of others. Life is just tooshort to make them all yourself. While we look at someimportant lessons for the marriage relationship, we'll also consider some ways in which a child who has gone through a divorce can help himself deal with it.

1. We must learn to forgive. Marriage is a lasting relationship only if forgiveness is practiced.Married couples especially need to be kind and tenderhearted toward one another, forgiving each other as God has forgiven us (Eph. 4: 32). No matterhow badly we may feel we have been sinned against,we must make every effort we can to forgive and put itbehind. If this cannot be done, the marriage is doomedfor failure.
2. We must be committed. Upon entering a marriage, the couple needs to have the attitude thatno matter what problem may arise, they will deal withit. Divorce is simply not an option. Let God's word determine the correct course of action. One of the most important things that parents can do for theirchildren is to simply love each other (Eph. 5: 25; Titus

2: 4). Be committed to the marriage, and resolve that nomatter what happens, you will work it out.

1. Communicate with each other often. Marriagescrumble because of a lack of communication. Don't be afraid to talk and tell your spouse the things that troubleyou. Don't hold things in for a long time, only to one day explode and make matters worse than they should havebeen.
2. Understand the importance of treating yourspouse as you would have him/her treat you (Matt. 7:12). Be kind, courteous, and faithful. Anticipate theneeds of the other and be sensitive to their feelings.When discussing problems, be kind and gentle. Don't beselfish and rude, pushing to get your own way no matterwhat the other thinks. A marriage that is not built uponthis principle will fail because of selfishness.
3. Realize how much your children are affectedby your actions. You are an example, and your childrenwill imitate you. Your actions have the greatest impact on

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their lives. Never underestimate the value of your example to your children.

1. Realize that no one is immune to the evils of divorce (cf. 1 Cor. 10: 12). Don't think, "It can't happento me." This may cause one to have a lazy approachto their marriage. Never stop working hard at themarriage. While we can certainly have confidence andtrust in our marriage, we must avoid an arrogant andlazy attitude. Continue to "court" your spouse and you will have a greater relationship.
2. Learn the proper attitude toward divorce. The Lord says He hates it (Mai. 2: 16). Do you? Are youteaching your children to hate it? Learn the truth aboutGod's law for the marriage relationship and maintain a deep conviction about it. Understand thepermanent nature of marriage. Realize the terrible consequences for tampering with God's law (Matt. 19:1-12). Understand that one who divorces a spouse and remarries for any reason other than fornication is guiltyof adultery. If more were convicted of this, perhaps less would consider ending their marriages and would work harder at it. Then, teach your children the truth about marriage, divorce, and remarriage. Weact upon what we believe; and if what we believe about it is loose and lenient, then don't be surprised tosee people acting accordingly. It is too serious to playaround with.

To children who have to deal with a divorce, you mustalso learn to forgive. Your parents are not perfect. Theyhave sinned just as all have (Rom. 3: 23). This doesn'texcuse their actions, but your realization of this will helpyou. You must learn to deal with the facts of the situation. Living in a fantasy world will only hurt you more.It will take some emotional struggle, and it will takesome courage to overcome the difficulties; but it can bedone. Furthermore, don't let the actions of others determine your relationship with God. Though everyone elsefails you, God won't. Learn to hope, trust, and pray. Lookto Jesus for the answer to your suffering. Understandalso your need to communicate. Talk to your parents and reassure your love for them. Talk to others who will helpyou. You won't help anyone by digging a hole andburying yourself. You can help yourself through yourdifficulties, but it will take a desire and courage that youmay not even realize you have. Dig deep and let the tragedy become a character building experience.

All of us need to learn to help those who are goingthrough a divorce. Whether it be the couple or thechildren, we can help them deal with it. The bottom lineis that we are trying to save souls. Don't ignore them oract as though they are "unclean." Try to work with themin order to "save a soul from death and cover a multitude of sins" (Jas. 5: 20). May all of us learn the importance of marriage and be committed to our own. Eternal lifehangs in the balance. Never lose sight of that.

There are many sections of the scriptures that are especially inspiring for us to read. Some of the mostbeautiful are found in the Psalms. One particular chapter which encourages me when I'm down is the 11th chapter of Hebrews. As this writer describes these greatmen and women of faith I am both made to feel verysmall (because of the littleness of my faith), and at thesame time shown what faith is really all about. I amalways amazed, though I have read the accounts somany times, of the faith of Noah and of Abraham. Whycan't my faith be more like theirs? It becomes clear thatmy faith still needs to be made stronger, and I believeHebrews chapter 11 helps me in that.

First notice that in verse 6 the writer said: "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is arewarder of them that diligently seek him." The kind of faith that pleases God is not one that merely accepts theidea that there is a God of some kind, somewhere. Notonly must we believe IN God, but we must BELIEVEGOD! Now look with me at some of the examples used to show us this kind of faith.

"By faith Noah, being warned of God of things not seenas yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (Heb.

11: 7). God warned Noah of some things that he had "not seen as yet." What is that Noah had not seen? We can't know for sure, but it appears possible that Noah had never seen rain. In Genesis chapter 2 we find in verse 5,

"for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. Butthere went up a mist from the earth, and watered the whole face of the ground" (v. 5-6). We do know of coursethat God soon put man in the garden, and could havecaused it to rain before the days of Noah, but there is norecord of it. And certainly he had never seen a flood likethat which was about to come. But Noah not onlybelieved in God, he BELIEVED GOD. He believed insomething he had never seen because God said it; and heacted upon his faith by doing just what God wanted.Genesis chapter 6 tells us, "Thus did Noah; according toall that God commanded him, so did he" (v. 22). Noahbelieved God and acted upon that faith. Do I have thiskind of faith?

Then comes the story of Abraham. Perhaps because Ihave sons of my own I can identify even more with thestory of Abraham. First we learn: "By faith Abraham,

when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out,not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling intabernacles with Isaac and Jacob, the heirs with him ofthe same promise: For he looked for a city which hathfoundations, whose builder and maker is God" (Heb.

11: 8-10). Abraham was at this time a married man, andGod called him to leave his family, take his wife, andfollow where He would lead. Even though Abrahamdidn't know where he was going he followed. He believed IN God, but he also BELIEVED GOD. He evenlived in the promised land with his descendants without receiving the land as his own as God had promised him. But this was not the last test of Abraham's faith. Later in the same 11th chapter of Hebrews we read: "By faith Abraham, when he was tried, offered up Isaac: andhe that had received his promises offered up his onlybegotten son, of whom it was said, That in Isaac shallthy seed be called: Accounting that God was able to raisehim up, even from the dead; from whence also he received him in a figure" (v. 17-19).

After first following God to the promised land Abraham waited something like 25 years for part of thepromise to be fulfilled in Isaac. Most of us would havegiven up after about the first 6 months. Then, when thechild was still young God commanded Abraham to take him to Mt. Moriah and offer him as a burnt offering (see Genesis chapter 22). How could God ask this of him? Howcould he possibly offer up the very son through whom therest of the land and people promise was to be fulfilled?But Abraham BELIEVED GOD. He not only believedthat he must now offer up Isaac in order to please God,but he still believed the earlier promise, "that in Isaac shall thy seed be called." His faith in God was such that he figured that if God had to raise Isaac from the dead inorder to keep His promise He would do just that. There is no disputing the fact that Abraham BELIEVED GODwith such a faith that he acted even when what God asked for seemed contrary to logic. How can I be said toBELIEVE GOD if I don't obey in the same way the thingsGod requires of me today?

So many today claim that they believe, and yet whentheir claim comes face to face with some demand of God that they don't understand or perhaps like, it quicklybecomes clear that while they may believe IN God, theydon't BELIEVE GOD. When they read Jesus' statement in Mark 16 saying, "He that believeth and is baptizedshall be saved; but he that believeth not shall be damned"

(v. 16) it quickly becomes clear that while they believe INJesus, they don't really BELIEVE JESUS; they don't believe what He said. Somehow we need to clearly, yet inlove, point out this distinction to those we deal with, forwithout this kind of faith no one can be pleasing to God!

Students Against Drunk Driving (S. A. D. D. ) andMothers Against Drunk Driving (M. A. D. D. ) joinseveral other "anti" groups in what has become quite respect-able. The number of anti- "this or that" organizations grows almost daily. Maybe being "anti"something is finally recognized as a good thing afterall these years. But it has not always been so. Timewas when all that was required to brand someone aswrong, was just to say, "Oh, he (or she) is an anti. "

S. A. D. D. expresses their anti-sentiment to the practice of teens who drive on the public streets and highways while drinking alcohol. The same is true with

M. A. D. D., except they are against allowing alldrivers who drink alcoholic beverages to drive. Theseare very respectable anti-organizations and deserve thepraise of all right thinking and acting citizens.

Again, it has not always been so. Time was whenpeople were not so precise in the use of the term "anti."Time was when anyone who spoke out against localchurches financially subsidizing the operation of a human institution set up to take care of homeless children was called "anti-orphan" (with the obvious intent at a sick pun). Time was when one who spoke out againstthe amalgamation of local churches into a superchurch called a "sponsoring church" was considered"anti-preaching-the-gospel" or "anti-cooperation. "

Things do change! Or, is it really true, that "whatgoes around, comes around?" With the "new hermeneutic" and the revival of so-called "unity meetings"(similar to the old "Murch-Witty Meetings") those whohave bandied the term "anti" the most are now beinglabeled as the "antis." The more "conservative" amongthose who toss out the terms "anti-orphan" and "anti-cooperation" epithets, are opposed to these "unity"efforts. And because they oppose them, they arelooked at as "the antis." They have also come out instrength against the "new hermeneutic." They arecalled "antis" for their efforts.

It should be a little bit gratifying, but it isn't. Why is it that opposition to a human institution, set up tocare for homeless children, financed by local churchtreasuries, is "anti-orphan" and opposition to this"new hermeneutic" is not anti-hermeneutic? Or why isit that opposition to the sponsoring church type cooperation is anti-cooperation, and opposition to the falsestandards of these so-called "unity meetings" is notanti-unity?

To all brethren everywhere who find themselvesforced to press their opposition against that whichthey sincerely believe is error, God bless you. To thosewho still feel that being "anti" is something bad, Godhelp you. There never was (or is) a time that anyone inhis or her right mind opposed orphans. Oppositionwas registered against the unscriptural organizationset up to do the work—not the orphan children. Therenever was a time (or is) when anyone in his or her rightmind opposed cooperation of local churches of Christ.Opposition was registered against the unscripturalmethod of centralization — not cooperation based onsound biblical principles. And the same is true withhermeneutics and unity.

The tactic of branding a sincere opposition to erroneous practices and teachings with an unqualified"anti" is a remnant of an ignorant past. From this dayon, with being "anti" becoming more respectable,there may be hope for a stronger church, a churchunited both in opposition to all that is unquestionably right.

Now, to know for absolute certainty that being"anti" is a pretty good thing, consider the Almighty's expression, "I am against..." You will find it at leastfive times in Jeremiah, a few more than that inEzekiel. Each time God told people why he wasagainst them; He specified what was wrong withthem. That is what all who would be anti-that-whichis-wrong ought to do. It puts you in real good company.Here are some of the passages where you may learn what God is "anti" toward.

Jeremiah 21: 13; 3: 30; 23: 31; 23: 32; 50: 31; 51:25; Ezekiel 5: 8; 13: 20; 21: 3; 26: 3; 28: 22; 29: 3; 29: 10; 30: 22; 34: 10; 35: 3; 38: 3; 39: 1.

Take some time to look these up and see just howrespectable being "anti" really is.

There are records in my files concerning Christians whowere recently sued or abused simply for practicing whatwas right. Even now, jobs are in jeopardy and managerialbenevolence is taken away in efforts to pressure people todo that which is ungodly. There are brethren who havequit their jobs because they could not handle the constantcriticism given them because they tried to live as Christians among the ungodly. This writer knows of caseswherein even school children were given more homeworksimply because they did not participate in school activitiesthey considered wrong. There is ever increasing pressurefrom society to give women equal roles of authority in allchurches. It is important to note that these are not trialsor problems created because of ones own sin, but becauseof the sin that others have in their life. As Christians, weare seeing more and more of this kind of persecution taking place. Many congregations are purchasing "lawsuit insurances." The humanistic influence of a hedonistic society is slowly turning society from our favor. We arefacing very real possibilities that our faith will be tested inways we have not had to think of before.

Whether these are warnings of even greater hardshipsto come or not, how should we as Christians deal with the persecution? Suppose the courts of the land do rule that we must have women preachers or elders? Suppose theyprohibit the physical spanking of a child? How should weact if promises of agonizing consequences are given shouldlaws be violated?

"Yet if (any man suffer) as a Christian, let him not beashamed; but let him glorify God on this behalf. (1 Pet.

4: 16, KJV). We have countless examples of those who havelived before us and what God expected of them. Noteworthy, are those in the Old Testament, recorded in Hebrews11 who suffered greatly, due to their faith. Some of thesesufferings were "(cruel) mockings and scourgings, yea,moreover of bonds and imprisonment: They were stoned,they were sawn asunder, they were tempted, they wereslain with the sword; they wandered about in sheepskinsand goatskins; being destitute, afflicted, tormented; (Ofwhom the world was not worthy: ) they wandered indeserts, and (in) mountains, and (in) dens and caves of the earth (KJV—vv. 36-38). "

We often have it so "easy," we lose a sight of the very realhardships that can come to us because we strive to do whatis right. Perhaps we need to be reminded that we "are" tosuffer for righteousness sake (Mt. 5: 10-12). Paul informed us that is was not just to be expected (2 Tim. 3:11, 12) but that it "would" happen. We will not be exempt(1 Pet. 4: 12).

Before we begin to fear and quiver into a jellied heap, let us note what "blessings" these trials can be to the Christian. Persecutions show our word of mouth and our example in life are identical. On Sunday mornings, weprofess what we are or want to be but "trials" give us thereality that we are indeed what we claim. We then "know" we are precious to God, not just hay or stubble tobe destroyed. Trials teach us that our strength is in God(1 Cor. 3: 13; 2 Cor. 12: 10). They bring us to a patience (steadfastness) that will keep us strong (Rev.5; 3; Jas. 1: 3). They are the means whereby we glorifyour Father (1 Pet. 1: 7).

Indeed, the trials of our faith are more precious thangold (1 Pet. 1: 7). The tears of hardship that come fromtrials can be changed to tears of joy if we use them tobring us closer to our God! Dear Christian, we knowSatan will not give us up easily, but let us endure trialsfaithfully no matter what may come with the recognition that victory is truly ours (Rev. 5: 3-5).

It is undeniably clear that Jesus lifted the kingdom ofGod above the plane of conduct normally seen in the kingdoms of earth when He declared, "My kingdom isnot of this world. If my kingdom were of this world, myservants would fight so I would not be delivered to theJews; but now my kingdom is not from here" (Jn. 18: 36. )While many have not adhered to these words in theirefforts on behalf of the kingdom, it is unmistakable thatheaven's king did not intend for his rule, or the realm ofthat rule, to be established, expanded, or defended bythose weapons or tactics usually employed on behalf ofworldly kingdoms. Political power, conspiracy, gossip,fanning up support among members, whispering campaigns, giving a cold shoulder to people, and other formsof dishonorable behavior must take their place with thecarnal sword, because one has as much place in thespiritual kingdom as the other. When these tactics takethe place of serious Bible study, prayer, and earnestefforts to prevent and solve problems, problems growworse and last longer. In such confrontations there is nodoubt that Satan wins the victory. It is no marvel thatthe apostle warned not to give the Devil a place (Eph.

4: 27).

My brethren, it is not right for those claiming to beChristians to treat others in any way they would not alsotreat Christ. When God's people resort to such carnality,either in their efforts to proclaim Christ and defend the truth or in attempts to handle local-church problems,they open the door to Satan and surrender the battle fortruth. Whatever the consequences and whichever sideseems to prevail when the dust has cleared, "Christians" have become the puppets and pawns of Satan, and hehas had to do little besides sit on the sideline and have a big time.

Of what do I speak? What are some of these carnaltactics too often employed?

Unfair Treatment of Brethren

Some have been too quick on the trigger, in that theyfire at others before they even understand what othersmean. They do not know the others to be enemies orfriends, but they fire away as if they were dealing withenemies. It is unwise to attack one without knowing beyond doubt that he definitely teaches something. It isunfortunately true that some write in fuzzy phrases,leaving themselves open to criticism. (They reallyshould not write until they can do better, leaving nothing unclear or ambiguous. ) When one does write in suchfashion, the local "scout" sights him and cries out"Enemy!" Would it not be wise to inquire about hismeaning and then attack the error, not the writer, ifinquiry shows it necessary to do so?

Others have followed the course of inequity in accusing some of doing what they themselves have been doing. Regardless of one's view on a matter, he should not be attacked for responding to a request to set forthhis view, when the attackers have been doing as muchthemselves. The rule that is golden has much value indealings with brethren (Matt. 7: 12). Let us never descend to the low level of the spiritual cannibal in devouring each other (Gal. 5; 14, 15). We must learn to dealwith the teaching, but no dishonorable treatment ofthe teacher is permitted!

Establishing Rank in the Church

Brethren rightly protest the distinctions erected between "clergy" and "laity" in human religious systems, but they often commit the same error by developing an elitist view of elders in the local church. Such a view sees elders as inherently blessed with wisdombeyond others so they need no input from the rest of thechurch. They seem to say, "We're in control, and youneed to stay in your place." These elders see no need tokeep members informed about the gospel work beingsupported, financial matters, or major decisions affecting the church. It is beyond them to request prayers,comments, or suggestions from others. While some maynot use these very words, they clearly think thembecause they never solicit or accept such input.

Closely akin to such elitist elders, because it is practiced by them, is the lording it over God's heritage. Whatelse would it take for elders to act as lords, in defiance ofthe Lord and in opposition to His order in 1 Peter 5: 3,than to display such secretive modes of operating, torefuse to share information with the congregation, andto refuse to listen to others. Elders must remember the charge allotted to them is God's heritage, for them tolead and oversee as God's stewards (caretakers) (Tit.

1: 7). They must lead and shepherd God's people as asacred trust as God wants them led, not as their ownselfish desires would dictate. Paul said elders must not be self-willed men.

How can men such as these inspire confidence in theones they seek to lead? How can they lead people havingno confidence in them as leaders? Because open commu

nication is needed to have followers, then elders need tosit down with members of the congregation so both sidescan benefit from the two-way communication. When the members don't know what the elders are thinking orplanning and when elders lack the confidence of thepeople, there is no more leading than there is following:NONE! Men that should be warning, 1 teaching, exhorting, and setting an example for God's people, in suchcircumstances as these, are actually lame-duck leaders.

Political Machinations

Satan never has more cause for delight than when heenlists purported disciples of Christ for the work ofbuilding political machines in local churches, with themfeeding on the desire for power and the grab for powermade by those claiming to be of Christ. This kind ofpower does not exist in the spiritual kingdom (Matt.

20: 20-28). More times than saints would like to think,efforts to line up a base of political power among members have been exerted by having groups to meet anddiscuss objectives they want to achieve, by use of petitions to exert negative pressure against someone, byrefusal to love actively (even to speak to) those againstwhom the intrigue is being promoted, by gossip campaigns, by a misuse of withdrawal and by other arrogantdisplays of carnality. How can such people love theirbrethren? They do not, and they lie if they claim to.Paul's rebuke of similarly motivated saints in Corinth should be headed (1 Cor. 3: 1-4).

Worldly Standards for Spiritual Efforts

In the work of the local church, a spiritual work notsusceptible to the same measurements of success orfailure applied to material endeavors, it is a majormistake to use the models and images created by theworld. Only those provided by the Lord, the church'shead, will prove effective.

Trying to fit a preacher into the mold of a churchmanager or administrator is a colossal mistake. Manybrethren think of him as the one around whom all congregational efforts/projects must be centered (ignorant that elders are such leaders). Others think of himas an office-boy with office hours, regardless of the needfor him to be elsewhere doing more important things.Some view him as the church's official representative, insisting that he should wear a certain "uniform,"make all announcements, and be spokesman for thechurch. Would somebody kindly favor me with the passage teaching any of these ideas.

While disavowing the term "clergyman," some insistthat a preacher must remain aloof from the common people when possible, not dirtying his hands (literallyand figuratively) with the more mundane matters of life.They absolutely cringe at the sight of his doing physicallabor around the church building, at his house, or at thehouses of others. In all of these areas, there have beenplenty of preachers who have enjoyed such special treatment and have acted so as to further these notions in people's minds.

The creation of an elite group of "big preachers" in the minds of some is another use of worldly standardsinappropriate in the church. These are smoothly praised and flatteringly treated by those who would not crossthe road to hear and encourage "smaller" men, as these twisted thinkers view them. James 2: 1-13 teaches a needed lesson on impartiality that many of us have notfathomed.

The lures used to attract people to hear the gospel andthe devices for measuring the gospel's success also betray much carnal thinking. An impressive building,recreational programs for various ages, the improperciting of attendance and contribution figures, flatteringtitles for preachers, emphasis on community leaders ina local church, and other such tactics have been employed for good purpose, but without God's favor.

God's people have the only power needed to convertthe lost in the gospel divinely given for that purpose (Rom. 1: 16; Jn. 6: 44-45). Nothing else is needed!Nothing else can accomplish God's objective! We mustleave all else alone.

Jesus made it clear that in the spiritual kingdom there would be no ranking of citizens, no lording overothers, and no tactics relying on arrogant power. Humble service is the only path to divine approval andexaltation, and that can be best observed in the lowly lifeof the Nazarene, who came "not to be served, but toserve, and to give His life a ransom for many" (Matt. 20:20-28).

Nothing in this article should be construed to teach the no-rule theory of elders or any related idea. Nor should it be concluded that all (even most) elders are ofthe kind herein discussed. There are also "big preachers" who do not know they are big, but they are big in both life and teaching, just as there are "little preachers"whom God and brethren count big. This writer has beenprivileged to work under some godly elders, and he isnow privileged to serve with some of that kind. He is not"soured" on elders, but there are regrettable instances ofthe kind discussed here. Truth must be taught on thesematters as on all others.

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

J. DAVID POWLAS, 3430 Kay Street, D-3, Columbia, SC 29210— The Lower Richland congregation meets at 3000 TrotterRoad. Al-though we have a Hopkins, SC mailing address, our building is located on the southeast side of Columbia, less then five miles from Gate 5 (Semmes Rd. ) of Port Jackson Army base and withinten miles of the McEntire Air National Guard base. Columbia is the state capital and is the home of the University of South Carolina.Please write or call me at (803) 772-4371 to let me know about anysaints serving in the military or attending college here. Also, pleasekeep me in mind for future gospel meetings. I am available to preach in two or three meetings this year.

NEW WORK

A new congregation was established in Marietta, OH on January6, 1991 with 13 present. They have 10 members with attendance in the20's. The church is meeting at 324 4th St. in the conference room of the Ohio Gas Co.

The times of their services on Sunday are 9: 45, 10: 30 and 6:

00. They meet on Wednesday evening at 7: 30.

If you are traveling in the area or know of someone living in thearea who may be interested, contact these brethren by writing to: 4thSt. Church of Christ, P. O. Box 44, Marietta, OH 45750 or call Sheldon Blair (373-0367) or Joe Schofield (373-0064).

DEBATES

ON CONGREGATIONAL BENEVOLENCE—JULY 8, 9, 11, 12, 1991. Jesse G. Jenkins and Steve Gibson will discuss the followingpropositions. "The Scriptures teach that a church, from its treasury,may provide benevolent aid to a sinner or one who is safe." Gibson will affirm; Jenkins will deny.

"The Scriptures teach that a local church's benevolent work is limited to relieving only saints who are unavoidably destitute."Jenkins will affirm; Gibson will deny.

On July 8 and 9 the debate will be at the building of the Highway95 church of Christ in Taylor, TX (across from Wal-Mart). On July 11and 12 it will be in the building of the Twin City church of Christ, 810Southwest Parkway, College Station, TX. Taylor is thirty milesnortheast of Austin on 79. College Station is about eight miles east ofTaylor, and about half way between Waco and Houston on Highway

6. The discussion begins at 7: 00 each evening.

For further information, call Jesse Jenkins (409) 268-3069 orSteve Gibson (512) 352-6444.

ON THE GENERAL CHURCH QUESTION—AUGUST 5, 6, 8, 9 1991. Kevin Campbell will debate Cecil Patterson (Missionary Baptist) in Gulfport, MS. The proposition for the fournights will be: "The church of which I am a member is scriptural inorigin, name and doctrine." Campbell with affirm the proposition thefirst two nights and Patterson will affirm it the last two. The debatewill begin at 7: 00 each evening. The place has not been decided. For more information contact Kevin Campbell at 106 Beverly Dr.,Gulfport, MS 39503 or (601) 831-4357 or 832-5529.

OBITUARIES ETHEL RANDOLPH—This is to inform your readers of the passing of sister Ethel Randolph, widow of Wright Randolph andsister of Roy Cogdill. She is survived by one sister, Ida Terrell, whoattends the congregation here at S. W. 84th Street in Oklahoma City.

Ethel spent the last year of her life in a nursing home here in theOklahoma City area. In death, even as in life, Ethel maintained her interest in the Lord's church and her faith in God. Ethel was buried in her childhood home of Hobart, OK on March 26, 1991. — Submitted by Phil T. Arnold, 3228 S. W. 96th St. OKC, OK 73159.

LURIED LOBB (1928-1991)— On the afternoon of January 7, 1991,Luried Lobb, a faithful Christian and member of the Lord's church at Campbellsville, KY, passed away.

Brother Lobb was only 62 years old. He retired last April and wasbusy enjoying life. He worked improving his home, but more importantly, he was in the greatest work of all—teaching the gospel. He and his devoted wife, Lois, were looking forward to her retirement in a fewyears, when they could spend more good time together.

Luried was born and raised near Greensburg. When he was ateenager, he and his father obeyed the gospel and led the rest of the family to Christ. He married Lois Parson in February 1950. He lead her to the truth and they both became active members at a churchnear Greensburg. In 1953 they moved to Campbellsville and helpedestablish a sound church there. Luried gave of his boundless energyto the work and through the years was a stabilizing influence for good.

He was not widely known as a located preacher (which he was not),but he did preach and teach the word to all who would listen. Heinfluenced more than many "located preachers" have. Much of hiswork was effected through private Bible study in homes of people throughout the area.

Luried loved his family dearly and was loved by them. The Lordblessed Luried and Lois with two children: Wanda and Wendell. He is survived by all these and four grandchildren. All of his family who are old enough have obeyed the gospel — a testimony to his influencefor good.

Luried's funeral was conducted at Campbellsville on January 10by Scott Vifquain, Dorris V. Rader and Billy Ashworth. His earthlyremains lie buried in sight of the church building where he attended. The church has lost a faithful, zealous worker. His family has lost a dear loved one. My wife and I have lost one of our dearest brothers inChrist.

We extend our sincere sympathy to and fervent prayers for Loisand all who mourn Luried's death. We do not sorrow as those who have no hope (1 Thess. 4: 13). — Submitted by Billy Ashworth, Rt. 3, Box215, Columbia, TN 38401.

FROM AROUND THE WORLD

PHILIPPINES — Dominador J. Neniel reports that six were baptized and were added to the Magpet church in February.

Emeterio A. Picsiwen reports that Luis Cabrera, a Pentecostalpreacher for 26 years, was baptized on February 20, 1991. On

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February 26, 1991 there was a one day meeting at Lasam Cagagayan in which eight were baptized. On February 28th at Cawayan Isabela there were two baptized. Five were baptized on March 28th at Baculod Iguig, Cagayan.

Wilbert Garingo Enostacion — P. O. Box 09, San Fernando 2500,La Union, Philippines — I was invited by the church in China,particularly the Hong Kong church, to work with them for a limitedperiod. While I was there, I was able to baptize two people. Jeff Kingry baptized one and Bob Small baptized four. In mainland China sevenwere immersed by Jeff and Dale Smelser.

The Hong Kong church had its beginning in 1988. Jeffrey andAnna Kingry went to China to teach English at some Chinese Universities and used that medium to reach Chinese people by thegospel. On their "survey" of the land, they went to Hong Kong andfound the people were more receptive, especially those Filipinos inthat land working as DH (domestic helpers, ). As reported by thePhilippine embassy in Hong Kong, there are more than fifty-thousandFilipinos there.

While in Hong Kong, Jeff and Dale worked as a team while BobSmall and I worked as a team. Our team focused on some Asians. Our contacts were with the Filipinos and the Chinese.

In March 1991, Dale and Marlene Smelser left China for Prague,Czechoslovakia to join their sons, Tim and Scott. The work in Chinawill be put into the hands of Jeff and Bob. Both men are good gospelpreachers. However, both have expressed the need of a Filipino family to work with them among the fifty-thousand Filipinos there.

As soon as support can be arranged, my wife, Maria Nenita, and Iplan to move to Hong Kong where I will do the work of an evangelist.Our stay will be limited to five or six years because by 1997 theChinese communist government will take it over. Therefore, it is aMUST for workers of God today to work DOUBLE TIME in that shortperiod.

If enough support can be raised, we plan to move before the end of1991. Please help the cause of Christ in China. My family and I havedecided to take the risk and would endure great sacrifices. If any are interested in extending the right hand of fellowship with us, please contact these brethren who know my life and work: Jeffrey Kingry —Hong Kong (852) 898-7706 or FAX (852) 898-7815; Robert Small — Hong Kong (852) 889-3815; Earl Robertson — 514 South Green St.,Glasgow, KY 42141; Connie W. Adams — P. O. Box 69, Brooks, KY40109 — (502) 957-2257; Cecil Willis — (409) 642-1456; Weldon E.Warnock — Beckley, WV — 252-8163; John A. Humphries — Louisville, KY (502) 499-9942; Walter D. Bunnell — P. O. Box 657, Eldarado, AR — 826-5209.

WEST AFRICA — I. O. Aku, P. O. Box 12587, Umungasi Aba, Imo State sent pictures of 13 baptisms. Among them was a deacon in the Qua Iboe church and a pastor of an Orthodox church.

PREACHERS NEEDED YAKIMA, WASHINGTON — The church in Yakima is looking for a mature, sound man. Support is available. The church has about 75 inattendance. Yakima is a city of 50, 000 with a Junior college. Contact:Morris May (509) 248-8190.

STARKE, FLORIDA—The Southside church of Christ is looking fora preacher. Contact: Frank Crews (904) 468-2225.

IN THE NEWS THIS MONTH

BAPTISMS				132
RESTORATIONS				47
(Taken	from	bulletins	and papers

received by the editor)