sign in sign up
<<
Home , Batsell Baxter, Christian Standard, Earl Irvin West, Rubel Shelly

The and the in the USA (1800-2016)

Bro. Sabelo Mdlalose Buhle Park Church of Christ www.buhleparkcoc.co.za 27 April 2017 Presented at Vryheid Church of Christ The value of history “We have heard with our ears, O God, Our fathers have told us, The deeds You did in their days, In days of old…O God, You have taught me from my youth; And to this day I declare Your wondrous works. Now also when I am old and grayheaded, O God, do not forsake me, Until I declare Your strength to this generation, Your power to everyone who is to come.” (Psalms 44:1; 71:17-18, NKJV) The value of Church history • History is no history without names and places. Therefore any name of a person or congregation in these lessons is not mentioned for malicious purposes nor out of hatred but it is intended for learning so that we may avoid what is evil and continue do what is right • It is biblical to mention names of faithful and unfaithful brethren e.g. Romans 16:1-16, 2 Timothy 2:17-18, 3 John 1-12. • Wise adage: “Those who ignore history are doomed to repeat it” The American Restoration Movement. (1800-1906 AD) existed prior to the American restoration movement

• It is important to note that before the influence and work of American brethren within the brotherhood in the last century. Churches of Christ had existed prior to the American restoration movement*, much of the evidence indicate that churches of Christ existed in Europe although in small numbers due to several centuries of persecution by The Roman Catholic Church and Reformation Churches. The European brethren particular the United Kingdom (Great Britain), were responsible for planting churches throughout colonies of the British Kingdom. Churches of Christ which were planted through the influence of British brethren included New Zealand and Australian countries, and later South Africa and Zimbabwe. Archie Watters Quote

Archie Watters in his History of the British Churches of Christ wrote "The story of the Churches of Christ in Great Britain is of particular value in correcting an error which has persisted for some time that the movement is peculiarly American. Alexander Campbell was at considerable pains to point out the fact that the movement was as much native to Britain as America".

A good book on the evidence that show churches of Christ were in Europe before the American Restoration Movement The Meaning of “Restoration” • I Kings 13 records Jereboam’s changes in worship. • Fearing the people would follow the Levites who returned to Judah, he set up two golden calves, one at Bethel and one at Dan, at extreme ends of the country. • This was, he said, to make traveling to worship more convenient. • Jereboam also set up his own rituals of sacrifices, “which he had devised in his own heart” (1 Kings 13:33). • Jereboam demonstrates the basic principle of apostasy, a principle working in all ages. • He began by putting his own will above that of the Lord. • He set up his own order of worship according what pleased him and not what the Lord said. Josiah

• The Old Testament not only demonstrates apostasy but also restoration. • Josiah, one of Judah’s best kings, began repairing the temple and restoring the worship. • Hilkiah the priest found a copy of the Law, probably the first five books. Upon reading the law, the king tore his clothes, fearing the wrath of God. His fear came “. . . because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.” (2 Kings 22:13).

Realizing their apostasy from God’s will, “Josiah made a covenant before the Lord, to follow the Lord and to keep His commandments and His testimonies and His statutes, with all his heart and all his soul,. And all the people took a stand for the covenant.” ( 2 Kings 23:3).

He looked to the word of God as the basis of establishing worship that pleased God.

He commanded the people, “Keep the Passover to the Lord your God, as it is written in this Book of the Covenant.” (2 Kings 23:21). These Old Testament examples make plain • What it means to depart from the faith • What it means to restore God’s order of worship and service. • Jeroboam's actions were based on his own wishes • Josiah’s restoration movement based on what God’s law said. Inspired men in, before the New Testament was complete, had full knowledge of God’s revelation . Though not written, congregations everywhere had access to necessary knowledge. The New Testament speaks of this as “the apostles’ doctrine”, “the truth”, and “the faith. Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to go beyond the things which are written… 1 Corinthians 4:6

Restoration is possible because there has been an apostasy or falling away from “the faith”. BARTON WARREN STONE 1772-1844 • He, with others signed The Last Will and Testament of the in 1803, rejecting this form of government.

• “We will, that the people henceforth take the Bible as the only sure guide to heaven;

• and as many as are offended with other books, which stand in competition with it, may cast them into the fire if they choose . . .

. . . for it is better to enter into life having one book, than having many to be cast into hell.”

Thomas Campbell, newly arrived from Scotland in 1807, to the same conclusion as the men in Kentucky, though he did not know of their work. “Our desire”, he wrote, “therefore, for ourselves and our brethren would be, that rejecting human opinions and the inventions of men, as of any authority, or as having any place in the church of God,

we might forever cease from farther contentions about such things; returning to, and holding fast by, the original standard; taking the divine word alone for our rule:” p. 4

• Thomas Campbell soon yielded his role in the leadership of the Rest- oration to His son Alexander

Alexander Campbell 1788-1866 Both Stone and Campbell had the same goal, the unity of all in Christ. Yet, both restricted unity to this principle—the restoration of New Testament Christianity.

It was on this basis and this alone that such unity could ever be truly found. The growth of the movement

Christians & Disciples Come Together January, 1832 The Good New Spreads

During The Years 1832 & 1833 John Rogers & Raccoon John Smith Were Selected To Travel Throughout The Region To Make People Aware That Union Had Taken Place The Printing Press Contributed To Union B.W. Stone’s & A. Campbell’s Distributed The Message Of Union Among Christians, Later Others Like & Continued The Unity Call Some Highlights Over The Next Few Years • 1835 The “Disciple’s Hymn Book” Is Distributed Bearing The Names Of B.W. Stone, Alexander Campbell, & John T. Johnson • 1836 – Bacon College Begins With Walter Scott As First President, Georgetown, Kentucky • 1841 – Bethany College Begins, Alexander Campbell as its president • 1844 – Nov. 9, B.W. Stone Dies In Hannibal, Missouri, Later Re- Interred At Caneridge, Kentucky, Christian Messenger Ceases Publication • 1845 – January 1, Franklin College, Nashville, Tennessee Begins • 1858 – Bacon College Becomes The University Of Kentucky At Harrodsburg, Kentucky, Moved To Lexington In 1865 Changes Causing Digression

1849 – Development Of The American Christian Missionary Society. Alexander Campbell suggested the society to accelerate evangelism and missions work 1860 – Introduction Of Instrumental Music At Midway The Pastoral System In Congregations Alternative Ways Of Raising Money The Incident At Midway, Kentucky 1860

Adam Hibler L.L. Pinkerton Grave Grave The Church During The Civil War • Leading Up To The War Discussion Of The Slavery Issue Was Discussed In Journals • Some Like James Shannon In Missouri Were Strong Activists For Slavery • Others Like Pardee Butler Of Kansas Was Equally Strong Activist Against Slavery • Mississippi Preacher, T.W. Caskey Was Involved In Preparation Of The Document Leading To Secession In That State, 1861 • During War Many Lost Their Faith • Many Enlisted In The Military, Preachers Became Chaplains – Fanning Visited Atlanta. Dr. A.G. Thomas, A Preacher, Wore A Feather In His Hat And A Glittering Sword In His Right Hand. Fanning Said He Doubted If Thomas Would Be Able To Hold The Word Of Georgia In One Hand And The Sword Of The Spirit In The Other – GA Vol VII, No. 2, Feb. 1861 p.39 – W.H. Hopson Resigned His Post At Main Street Church Of Christ Lexington, Kentucky Because Of His Disposition Toward The South. J.W. McGarvey Took His Place, 1862 The Church During The Civil War – 250 Boys From Hiram College Joined The Union Forces – James A Garfield Was A Union Acquiring Rank Of Brigadier-General – T.B. Larimore Served With The Southern Forces – B.F. Hall Was Chaplain With The Texas Rangers • Colleges & Publications Sought To Ignore The War Refusing Anti-War Articles To Be Printed – W.D. Carnes Sought To Keep It Out Of Franklin College, But When War Was Began The Entire Student Body Left, Joining The South – 1860, Fall Arkansas College Began At Fayetteville, William Baxter President, Battles At Pea Ridge And Prairie Grove Was Fought Nearby. School Burned • Preachers Avoided It In Their Preaching • Many Journals Ceased Publication For Economic Reasons • Biggest Wedge Was When The Missionary Society Condemned The South, Southern Brethren Were Appalled, 1862 • Officially The Churches Of Christ Was The Only Church In The US Not To Split During The Civil War After The Civil War

• Many Issues That Were Before The War Started Up Again – ACMS & The Instrument Of Music In Worship – Next 40 Years Takes Its Toll – Can Christians Fight In War Or Participate In Governmental Activities – e.g. President Garfield • Alexander Campbell Dies March 4, 1866 • 1866 Begins With As Editor – Devoted To A More Progressive Approach To Christianity • 1866 The Gospel Advocate Restarts With And A Young As Co-Editors • 1869 Henderson, Tennessee, Henderson Male & Female Institute Begins, Root School Out Of Which Would Later Come Freed-Hardeman University Sand Creek Meeting

• August 18, 1889, Shelby County, Illinois • An annual gathering place of conservative Disciples since 1871 • Above 6000 in attendance • (1850-1940) presented the gospel in two speeches – Speech one outlined the differences that took place within the disciples movement – Speech two, in the afternoon, was an evangelistic sermon – A formal signing of a written declaration to separate from liberal Disciples was signed Sand Creek Meeting

• Sommer discussed the intention of the “Declaration and Address” of September 7, 1809 by T. Campbell • He reviewed the distinctive position of Disciples between faith and opinion, and between testimony and inference • He then discussed the effect it had on the Disciples - - Two Different Approaches Since 1832 – Men who held that the plea for unity at all costs was paramount – Men who regarded the restoration principle as paramount • Lastly, a bold charge that the former had abandoned soundness, and through innovation had “produced evils plaguing the brotherhood” Sand Creek Meeting

• Sommer Charged — Disciples Innovation Included: – One-Man Pastorates – Missionary Societies – Modern Methods of Raising Money • Ladies Festival in one Ohio church to raise money for curtains and carpet for the meetinghouse • Children with “brown jugs on begging expeditions” • Box Suppers and Pound Parties – Instrumental Music In Worship • Claimed That Urban Churches Were The Main Culprits In This Departure Class Conservatives Liberals Religious Faith/Testimony Opinion/Inference Authority

Church Plurality Of One-Man Pastorate Government Bishops

Preaching Through The Through Missionary The Gospel Church Society

Finances Giving Through Fairs, Festivals & Simplicity Begging

Breakdown Music Congregational Instrumental Music Of Singing Character of Poor, pious, Rich, shameless, Movement Members simple, humble, arrogant, divisive, peace-loving, “usurpers of other honest men’s labors” Seven Signs The Brought Separation • Tears Shed By Loyal Christians • Angry and unchristian words and actions from liberals • Strifes and alienations • Divisions • Lost opportunities to save souls • Expenditures of time, money and strength • Feuds, “heartburning and heartbreaking” After The Civil War • 1874 – Tolbert Fanning Dies At Elm Crag, Nashville, Tennessee • 1884 – Firm Foundation Begins In Austin, Texas, Austin McGary Editor • 1891 – Nashville Bible School Begins, Later , Started by Bro. Harding and Bro. David Lipscomb (first president) • In The 1906 U.S. Census The Church of Christ And The Christian Church Was Recognized As Different Entities 1906 Division • The division due to the introduction of instrumental music in worship and the missionary society resulted in the formation of the “Christian Church” and the church of Christ remained.

Congregations Members Attitude Worship and evangelism as CoC 2 649 159 658 per NT Played instruments and had CC 8 260 982 701 missionary society Total 10 909 1 142 359 coc % 24 14 cc % 76 86

CoC= Church of Christ Source: B.J. Humble (1985), Readings in Restoration History, pg. 104, Abilene Christian CC= Christian Church/Disciples of Christ University, Abilene, USA. 1906 Division Congregations* Average members per Division congregation Area Status Attitude

Church Honest, Simple of Christ less than 100 Rural Mostly poor and humble Rich, owning Christian most of the bible Arrogant, Church More than 100 Urban colleges shameless

*Source: , The Search/or the Ancient Order, Vol. 2 (, IN: Earl West Religious Book Service, 1950) p. 488. 1906 to 2006

• “In 1906 the US Census recognized the separation of churches of Christ from the Christian Church/Disciples of Christ. At that time the progressives numbered close to a million, while churches of Christ numbered 159,000 members in 2,600 congregations. In the last century we have grown nearly eight times larger! We have about 13,000 congregations and 1.6 million adherents. • What happened to the Disciples of Christ/ Christian Church, the most liberal of the groups? In 1925, they had 8,715 churches with 1.4 million members. At their height in 1960 they had 8,000 churches with 1.8 million members (thearda.com). Today they have 3,737 churches with 744,397 members. They sought to become more and more like the culture. They didn’t win, they lost!”

Source: Phil Sanders (2008), Postmodernism: Erasing the Distinctive, Parts 1 & 2, Affirming the Faith-OKC Splintering Continues In The 20th Century • March, 1917 Major Controversy In The College Of The Bible Exists Over The Subject Of Higher Criticism, Leading To A Major Split Among Christians, Enter: The Disciples Of Christ • 1920s Controversies With R.H. Boll Over Premillennialism • 1930s & 40s Relative Quietness Due To Economic Depression & War • 1950s To 1970s Battles Over Support Of Institutions/Sunday School/Located Preachers/Christian Colleges/etc. • 1980 To Today – The Change Movement – New Hermeneutics/Worship Styles etc. Divisions in the USA Because the disciples of Christ were more radical. Most of its members joined Denominations and lost membership. Disciples Of Christ

Independent Christian Church Christian Church 1920 Unity forums and apostate bible universities

Community Church Liberals (change agent movement) Movement (Mega church model)

Church of Christ Through 1950 1972 1988 1992 2000 Restoration 1906 1920 movement (1830) An initiative of Anti’s AD 70 doctrine Boston Movement Premillennialism 10% of members (Kingism) (International CoC) The USA Church of Christ 1960-2016 Liberalism Re-emerges

Anti-ism

Source: Flavil R. Yeakly (1998), Growth Recorded revisited, pp 28, Harding Centre for Church Growth Studies, USA Acapella congregations

Source: Flavil R. Yeakly (1998), Growth Recorded revisited, pp 29, Harding Centre for Church Growth Studies, USA Re-emergence of Liberalism in the 1960’s

• While the church was riding the crest of this wave of growth in the late 1950s and early1960s, some of the “mainline” denominations (e.g., Methodists, Presbyterians, Lutherans, Episcopalians, et al.) were being overwhelmed with Modernism. • They were “sitting ducks” for this deadly influence because they had long been enslaved to Liberal theology and hermeneutics, which had produced Liberal doctrine and practice. These religious bodies, captured almost totally by Modernism in their current existence, no longer stand for anything but super tolerance of everything and everybody (except hose who insist upon the Bible as their authority in religion, of course). Liberalism in the 1960’s

• It was predictable that eventually these religious currents would affect the Lord’s church. • There had been isolated cases of Liberalism among Churches of Christ, even after the devastating division at the turn of the century, but they were just that—isolated and uncommon. Even to the mid-1960s when a Liberal preacher or professor was discovered he was generally “isolated”—dismissed and deprived of a pulpit or classroom lectern unless he repented. Liberalism would soon prove to be not so isolated and unpopular. Liberalism within COC

• Some advocated that preachers should adopt the Dale Carnegie and Marvin Vincent Peale brands of “positive thinking” in their preaching. • Some began raising the cry that preachers had over-emphasized the plan of salvation to the neglect of Christ Himself. The “Man or the Plan” issue, as it came to be popularly styled, was thoroughly discussed in brotherhood papers. These were obvious early attempt to shift emphasis away from the fundamentals and sound doctrinal preaching, which doubtless influenced some in that very direction. Liberalism in the 1960’s • In this same era more and more promising young men who attended Christian colleges owned and taught by Denominations to prepare to preach were being encouraged by their professors to immediately pursue graduate and post-graduate degrees. • The sectarian (denominations) schools they attended were generally staffed with Liberal, if not infidel, professors. Many of these young men did not have sufficient knowledge and/or conviction to withstand the onslaughts against their faith. When they came back to teach in Christian colleges and/or preach in local pulpits, as time would prove, many of them had embraced Liberal concepts, while some of them had lost their faith altogether Liberalism in the 1960’s

• Many brethren were influenced by, and some swept away with, the Neo-Pentecostal movement that arose in the mid- 1960s. Its emphasis was on emotions, feelings, and alleged direct communications from the Holy Spirit apart from and in addition to His Word, with little regard for the authority of that Word. • Then, there was all of the spirit of rebellion that swept through the younger generation in society at large at about this same time. It was anti-authoritarian morally, politically, and religiously. It spawned the “sexual revolution,” which has produced widespread barnyard, alley cat morals and has made near nudity “respectable” in public in subsequent generations. Influence of print media towards liberalism Journals- Mission Magazine • Mission, a monthly magazine first appeared in July 1967. Until its demise about twenty years later it would carry the banner of Liberalism (at times evincing tinges of Modernism) for the young liberals among us. • It attacked the concept of a Biblical pattern for the church at least as early as January 1973. Influence of print media towards liberalism Journals- The Christian Chronicle • The Christian Chronicle first became a liberal mouthpiece in the mid-1960s. It made the “mistake” (for its own good) of moving leftward too rapidly and openly; its premature radicalism caused it to all but self-destruct in the 1970s. Oklahoma Christian University gained control of it and revived it in the 1980s. Under the direction of OCU, it has become a major “unity-in-diversity” organ. • Through its combined advertising, reporting, and editorial policies it has ingloriously reigned as the principal promoter and mouthpiece of all things liberal for many years. Influence of print media towards liberalism

Journals- The Firm Foundation • In this same period the late Reuel Lemmons, editor of The Firm Foundation, was increasingly defending and endorsing apostates and otherwise indicating a liberal bent. • As mentioned some of the apostates Reuel Lemmons defended in the pages of The Firm Foundation in the late 1960s. By the late 1970s he was showing even stronger signs of compromise in the people and programs he defended and in doctrinal positions he espoused in his editorials (e.g., that elderships have no authority in their local congregations). • When William Cline and H. A. Dobbs purchased The Firm Foundation from the Showalter family in 1983, they relieved Lemmons as editor and restored the paper to a Scripturally sound emphasis and direction for the next several years. Influence of print media towards liberalism Journals- Image Magazine • Within a year Lemmons had found backing for a new journal—Image Magazine —in which he was apparently given carte blanche to propagate his ecumenical (fellowshipping denominations) agenda. • Image quickly made a reputation as a change agent advocate in such areas as “grace only,” “ignore error,” and “fellowship almost everybody” (except those pesky conservatives, of course). Influence of print media and radio towards liberalism Journals- Wineskins Magazine • After Lemmons died, Denny Boultinghouse succeeded him, and took the paper even further away (if possible) from the Truth. Image was apparently not radical enough to suit and his cohorts. • In 1992, he launched an even more liberal journal (a difficult feat indeed!), which he named Wineskins, published sporadically. Image merged with Wineskins some three or four years thereafter, perhaps indicating that there were not quite enough latitudinarian folks to support both heretical journals. Rubel Shelly

• A leading liberal over the past several years, Rubel Shelly, declared in 1983 that there are sincere, knowledgeable, devout Christians scattered among all the various denominations. • One of the most shocking examples of this devious methodology in modern times is found in the May 1993 issue of Wineskins. In an article entitled "Change Without Chaos,“ the author states that he will "unabashedly push for positive changes.“ • He tells his readers, "Many churches need to change their worship style." He further states that "many churches in our fellowship must change or die!“

• Finally, he sets forth the strategy by which to accomplish this change. Consider the following blueprint for takeover by those who want to change the church: “Strategy one: Weave! . . . Teach new ideas for a while, stretching your church out beyond comfort zones and into fresh thinking . . . But when you feel your church approaching the limits of tolerance, back off! Talk about familiar and safe things for a while. Then, move back out to the cutting edge again. Weave in and out: first with new ideas, then as you actually implement new practices.”

Books by liberal brethren • Numerous books by change advocates and agents, many of them professors in “our” universities, flowed from the press beginning in the mid-1980s, pushing the liberal “envelope” ever further. Principal publishers of these books advocating or sympathizing with digression have been ACU Press, Sweet Publishing Company, and Howard Publishing Company • The dominant theme of these books has been singular: The church must make whatever changes are necessary in worship, fellowship, work, and every other area in order to attract modern society and to grow numerically. In other words, the church must bow to the culture more than to the Christ. Examples of books by liberal brethren • I Just Want To Be a Christian, 1984, By Rubel Shelly, • The Worldly Church, 1988, by C. Leonard Allen, Richard T. Hughes, and Michael R. Weed (all ACU professors), ACU Press • The Core Gospel, 1992, by Bill Love, ACU Press • Women in the Church, 1994, same author and publisher as above • Navigating the Winds of Change, 1994, Lynn Anderson, Howard Publishing Company Main Bible Colleges that have aided the growth of liberalism from the 1960’s Digression of bible schools/colleges/universities • Of all the Christian Schools associated with the churches of Christ still existing today. Pepperdine was the first to apostatize towards liberalism in the 1950’s • Pepperdine was founded in 1937 with considerable help and encouragement of for whom it is named. The founding president was (1886-1956) who was well-known as a faithful gospel preacher and a good school administrator. Pepperdine University • Their early lectureships featured a whoʼs who of faithful gospel preachers of the day. (son of Batsel Baxter), B. C. Goodpasture and many others were invited to their lectureship to help to strengthen New Testament Christianity in Los Angeles. That was the reason for its founding―to provide Christian higher education for the West Coast. • In those days there was no fellowship with denominationalism, because the founders wanted the purity of the gospel. Pepperdine University • Now, 80 years after its founding and 74 years from the first lectureship, the college that George Pepperdine helped to start is featuring Hollywood stars, leaders in the denominational Christian church, the usual cast of digressive preachers among churches of Christ, and much more. • In 2013 they made their direction even more clear as they were featuring “a special pre-conference” with Rick Warren (Pastor Rick Warren), founder of Saddleback Church in Lake Forest, California, and widel publicized author of The Purpose Driven Life (A model for Community Church Movement). Pentecostalism doesnʼt bother him―he encourages it. Rick Atchley and The Hills Church • The Hills church also know as Richland Hills Church of Christ, Fort Worth, TX, with a membership more 6 400 (largest among CoC). Shocked the brotherhood in 2007 by introducing instrumental music in worship. • Rick Atchley (its senior minister) was at the centre of pushing for the change. He got the full support from the elders of this church. • Rich Atcheley is also one of the main speakers for Pepperdine University, ACU, and Lipscomb university lectureships • Brother Tebogo Ramatsui also visits this church and Pepperdine University to report on his mission trips http://www.christianchronicle.org/article/nations-largest-church-of-christ-adding- instrumental-service ABILENE CHRISTIAN UNIVERSITY (ACU)

• Abilene has been known for years as one of the most liberal schools associated with the churches of Christ. They continue to digress further from the truth year by year. Since there is so much going on at Abilene we will not discuss all the error being taught. We will only notice some departures they have made. ACU • First, Carroll Osburn, retired ACU faculty member (August 2004), is a leader in the departure of ACU from the Faith. In 1993, he wrote a book titled The Peaceable Kingdom in which he attacks the churches of Christ today for being “sectarian.” • Osburn argues that instrumental music and missionary societies are not true biblical issues. He states later in his book that these issues should not be adequate reason for schism ACU • Second, Mike Cope (Bible Professor at ACU) fellowships denominations. In a sermon delivered on April 21, 1996, in the Fifth and Highland Church of Christ, he states: “I would love to have a Sunday when Phil Christopher, the minister at First Baptist, and I exchange pulpits. Not just a chance to show that we are progressive. I’m not interested in that.... But as an opportunity to express our mutual faith to other believers and to witness to unbelievers through the unity of God’s people (qtd. in Brown 3)”. ACU

• Third, ACU has been involved in unity meetings with the Christian Church. There have been hugs and kisses and apologies made for division caused over one hundred years ago. • Fourth, ACU had a unity meeting in 2004 with the International Church of Christ cult (Boston Movement). Again, it was a fence- mending meeting to see what could be done to restore fellowship. OKLAHOMA CHRISTIAN UNIVERSITY (OCU) • OCU is another “Christian college” where many biblical errors are either taught or condoned. • First, OCU has a science professor that teaches evolution. In 1999, Mike Gipson, a science professor, wrote a letter to the editor of The Daily Oklahoman. His letter appeared in the “Your Views” section of the paper on November 24, 1999 OCU • Second, in the fall semester of 2002, Dr. Glenn Pemberton, Associate Professor of Bible, taught a class, titled “Advanced Old Testament Introduction,” in which he taught error. The following quotes are from an audio CD from a former student in the Master’s program at OCU. Pemberton begins by denying the scholarship of Moses. That Moses did not write the first five books of the bible • Pemberton thinks that Max Lucado, a man who denies baptism for remission of sins, a man who dropped the title “church of Christ” from the church sign, a man who states he would make a good Baptist, is inspired of God and that the “spirit of God is working through him.” OCU • Third, The Christian Chronicle, published by Oklahoma Christian University, for years have been a catalyst for the liberal movement within the churches of Christ. This paper claims to report the news of the churches of Christ. However, it has very liberal leanings and glorifies the liberalism taking place in the church, while at the same time either Harding University

• Jimmy Allen, retired professor of Bible at Harding University, has written a book titled Re-Baptism? What One Must Know To Be Born Again, in which he sets forth the thesis that understanding remission of sins is not important. In the chapter, “Why Write This Book?” he gives several reasons for so doing. Reason number thirteen is: “Because of a desire to promote the unity for which Jesus prayed (John 17:20-21)” (30). Main Causes of bible colleges digression • A natural drift from the original intent of starting bible colleges (2 Tim 2:2; Acts 19:9-10). For a college to survive there needs to be constant awareness on the danger of drifting by its leadership and supporting congregations (Heb 2:1) • A continued desire by school administrators to be like other secular schools of higher learning. Many started adopting the name “university” instead of “college” or school of preaching. They adopted the spirit of the world (1 Sam 8:20, Rom 12:16). • Employing liberal and denominational professors. This was largely due to the requirement by Government to have professors with doctoral degrees in theology. Most of our faithful preachers and school administrators at the time (1960- 1980) did not have those qualifications. (The school desired to be recognised by the state for funding purposes). Tracking More Causes of the Changes towards Liberalism

• None of these changes I have been documenting have occurred “overnight.” Had this been so, all but a handful of folk would have risen as one in their outcry and rejection of them. • The devil has always been patient—willing to take short steps to reach his goal. Likewise, those with an agenda of apostasy and liberalism have worked very gradually and have exerted their influence incrementally. They have taken their “short steps” long enough now that, added together, they add up to some huge leaps. Workshops, Seminars, and Lectureships • A great vehicle for the change implementers since the late 1960s has been various workshops, seminars, and lectureships. • Lectureships organised by Pepperdine University, Lipcomb University, OCU, ACU, Harding University, and Christian Heritage University over the years has introduced various men who have all sort of false teachings and liberalism. Most of these universities invites denominational preachers as one of its main speakers

The “Unity Forums” • The series of “Unity Forums” that began in 1984with leaders of the Independent Christian Church (ICC) may be part symptom and part cause of the many changes that have harmed the Lord’s body in recent times. • The first major meeting in many decades between our brethren and ICC representatives took place in Joplin, Missouri, on the campus of Ozark Christian College in August 1984. The collaborators (Don DeWelt of the ICC and Alan Cloyd [supposedly a convert from the ICC]) first styled it a “Restoration Summit Meeting,” The “Unity Forums” • The forum was carefully controlled, with fifty of our brethren and fifty from the ICC handpicked and invited. The majority of our brethren who were invited were known, if not for their outright liberalism, at least for their doctrinal softness (e.g., Rubel Shelly, Reuel Lemons, Monroe E. Hawley, Jon Jones, Marvin Philips, Calvin Warpula, and Wayne Kilpatrick). The “Unity Forums” • A guiding factor in issuing invitations was that all of the men must be of an “irenic” (peaceable) spirit. • Certain ones were assigned topics upon which to speak before the entire gathering, and others were asked to lead small group discussions. In one of the group discussions, Furman Kearley (who was soon to become editor of the Gospel Advocate) heartily endorsed a suggestion from Wayne Kilpatrick in one of the groups that we might gradually introduce pulpit exchanges by first letting ICC men teach in some of our classes, thereafter easing them into our pulpits. • Reuel Lemons pointed out ways in which brethren in both groups were already working together (in some benevolence projects and in some mission fields) and suggested that we needed to do more of the same (with no mention of repentance on the part of the ICC). He pronounced unity as already existent. The “Unity Forums”

• The “Unity Forums” have continued through the years, but hardly any brethren of sound convictions have participated (except as self- invited observers in a few cases) in any of them since the first one. Those who continued to take part have been men of the most liberal sort, almost without exception change agents themselves • Strange enough Bro. Tebogo Ramatsui has also attended these unity forums. In his lesson presented in Vosloorus CoC 2008. He affirmed that he is attending these meetings, he even said there are similar forums in Ethiopia. Bibliography • Earl Irvin West (1949-1950), The Search for the Ancient Order: A History of the Restoration Movement from 1800-1906, Vol 1 & 2, Nashville: Gospel Advocate Company, USA. • B.J. Humble (1985), Readings in Restoration History, pg. 104, Abilene Christian University, Abilene, USA. • Flavil R. Yeakly (1998), Growth Recorded revisited, pp 29, Harding Centre for Church Growth Studies, USA • Phil Sanders (2008), Postmodernism: Erasing the Distinctive, Parts 1 & 2, Affirming the Faith-OKC • http://www.therestorationmovement.com/_states/kentucky/midway.htm (Retrieved 18 April 2017 16h00) • D. McClish (2001-2000), A half a century of Church history: How we got where we are, The Gospel Journal, Ed. D. McClish, USA • J. West (2005), Liberalism and Christian Schools, The Blight of Liberalism: Thirtieth Annual Bellview Lectures, 11-15 June, pp. 447-479, Ed. M. Hatcher, Pensacola, Florida, USA • A.C. Watters (1948), History of British Churches of Christ, pg. 17, Berean Press, Birmingham, England. • K. Sisman (2010), Traces of the Kingdom: One Thousand years of the Churches of Christ in England, 2nd Edition, Published by Forbidden Books, Huntingdon, United Kingdom.

Useful books on the American Restoration Movement: The Search for the Ancient Order Series (5 volumes) by Earl Irvin West, available at Gospel Advocate Company.