LESSONS TO FORTIFY
YOUR FAITH
IN THE DAY OF
A CHANGING CHURCH
by
JOHN WADDEY, EDITOR
CHRISTIANITY: THEN AND NOW
Published by The Church of Christ 12213 W. Bell Rd. Ste. 211 Surprise, AZ 85374 INTRODUCTION
Winds of change are blowing gale force across the landscape of the churches of Christ. That which fifteen years ago was a problem only in a few scattered places has now become a raging controversy that is affecting congregations in every major city in every state of the Union and in many of our mission outposts. Teaching that a few years ago would not have been tolerated on the campus of most our Christian schools or allowed in the pulpits of the overwhelming majority of our churches is now commonly heard in both quarters. While a significant number of our brethren have embraced the denominational agenda of the change agents, many more are ignoring the problem, refusing to deal with it and thus allowing it to grow in their midst.
The family of Christians that assemble on West Bell Road in Surprise, Arizona, though small in number, are rich in faith and good works. When they saw the damage the agents of change were imposing on the Lord's church they decided that they would do what they could to fortify the faith of their brethren and strengthen the resolve of sister churches to resist this destructive movement. In addition to the monthly publication of Christianity: Then and Now which is mailed to the leaders of over 5,000 congregations, they launched a weekly email publication entitled "Lessons to Fortify Your Faith." These are prepared by John Waddey, minister of the West Bell Road church.
Two years of these lessons are collected together in this book. They are sent forth with the prayer that they will serve a useful purpose for Christians as we face the storms of change that are upon us. Most of them are formatted on a single page. The book can easily be taken apart so sheets can be copied for distribution. We hope that elders and preachers will use these lessons to further instruct the members of their congregations.
May God protect his church from those who would harm her. May he raise up a band of faithful men and women who will be steadfast in faith and strong in their defense of the faith once delivered to the saints . JHW
If you wish to order a copy of this book, make your check to the Church of Christ for $7.50 and send to John Waddey, 12630 W. Foxfire Dr., Sun City West, AZ 8 .
ii CONTENTS
1. A TEAM EFFORT TO PROTECT THE CHURCH FROM HARM p. 1 2. A NAME OF WHICH WE SHOULD NEVER BE ASHAMED p. 2 3. A WATERSHED SITUATION P. 4. CHANGE YES: APOSTASY NO! P. 4 5. IF YOUR CHURCH LEAVES YOU p. 6. WHEN IS A CHURCH OF CHRIST NOT A CHURCH OF CHRIST? p. 6 7. WORSHIP IS NOT ENTERTAINMENT P. 8. THE WONDERFUL GRACE OF GOD p. 8 9. A GENERATION THAT KNOWS NOT P. 10. BACK TO THE FOUNTAIN HEAD p. 10 . E A U ALL OVER AGAIN p. 11 12. DOES THE NEW TESTAMENT AUTHORIZE THE USE OF INSTRUMENTAL MUSIC IN WORSHIP? . 12 13.THE CHURCH AND DENOMINATIONALISM p. 13 14. GOD'S REMNANT p. 14 15. DO YOU REMEMBER? . 15 16. VOCABULARY OF CHANGE AGENTS p. 16 17. THE PARABLE OF THE MOSQUITO . 17 18. IDEAS ABOUT EVANGELISM IN THE 21st CENTURY p. 18 19. AVOIDING THE DITCHES p. 19 20. OUR PAST, THE KEY TO OUR PRESENT PROBLEMS . 20 21. IS BAPTISM A WORK OF MAN? . 21 22. BEFORE YOU INVEST IN A NEW THING, CHECK IT OUT p. 22 23. LET'S DISARM THE ENEMY . 23 24. DELUDED DISCIPLES WHO LOATHE THE LORD'S CHURCH p. 24 25. CAN YOU SEE THE WOLF? . 25 26. RENEWING CHRIST'S CHURCH . 26 27. SACRED MUSIC 101 p. 27 28. IF WE DO NOTHING P. 29 29. BROTHERHOOD P. 30 30. RESTORING A THING OF VALUE p. 31 31. CHANGES DO MAKE A DIFFERENCE . 32 32. CHRIST AND THE CHANGE AGENTS: A STUDY IN CONTRASTS P. 33 33. THE PATTERN OF CHRISTIANITY . 34 34. DID DAVID HAVE GOD'S AUTHORITY TO USE INSTRUMENTAL MUSIC IN WORSHIP? p. 35 35. WOMEN AND LEADERSHIP p. 36 36. INCREMENTALISM: ONE OF SATAN'S DEVICES P. 37 37. THE MANY SIDES OF BAPTISM p. 38 38. LESSONS FROM THE TERMITES p. 40 39. TWO WAYS OF VIEWING THE CHURCH . 41 40. APPLAUDING IN WORSHIP . 42 41. THE REAL QUESTIONS THAT MUST BE ANSWERED . 43 42. PARABLE OF THE BIRDS . 44 43. TWO KINDS OF CHURCHES OF CHRIST P. 45 44. PARABLE OF THE LOST LIMB P. 46 45. BIBLE 101 FOR NOVICES IN THE FAITH . 47 46. BIBLE 101, LESSON # 2 P. 48 47. THE BIBLE MUST BE RIGHTLY DIVIDED P. 49 48. DIMENSIONS OF WORSHIP p. 50 49. A PLEA TO ADMINISTRATORS AND TRUSTEES OF OUR CHRISTIAN SCHOOLS p. 51 50. THE BROTHERHOOD AND YOU P. 52
. A A A E O E C IS IA AMI Y . 4 2. CASUA E IGIO . . AS O G AS WE A E E A E . 6 4. E AYE . 57 . IS U E A I E O A SO U E? . 8 6. E A E S: GOO EO E W O E O E S O A I GS . . A ISI O A C A GE C U C . 60 8. S A I G A E C OSS OA S . 6 . E AW O SI E CE . 62 60. A A E O E AMAGE KI G OM 6 6 . COMMU I Y C U C ES A C U C ES O C IS . 64 62. A E C A GE . 6 6 . O U EE S O E ESE A IO O E C U C . 66 64. E I ICA OC I E O SE A A IO . 6 6 . E CO IC IO I AKES O WI 68 66. CO CE O E W O E C U C . 6 6 . E AU O I Y I C IS IA I Y . 0 68. E SOCIA GOS E . 6 . W A I IS WE A E A OU ? . 2 0. SOME I GS A O O E O G I C IS S C U C . . OU GOA . 4 2. COME O WO S I , O O AY . 4 . A OG IS O A I OSAU . 4. MUS I E I E C U C ? . . OSE W O C I ICI E E C U C . 6 6. OW A AGE O C A GE IEWS C U C ES O C IS . . C IS IA S A C IS MAS . 8 8. ES OYI G OU IS O Y . . I E EC UA ISM O E C A GE MO EME . 80 80. OSE EGA I E I E IG E S . 80 8 . A E C U C ES O C IS E A GE ICA ? . 8 82. IS I O I G O YOU? . 82 8 . I E A ISM A CO SE A ISM: E MO A S UGG E . 8 84. I GS MOS COMMO Y E IE E A OW IS E IE E AMO G US . 8 8 . UE A U UE IE S O C IS . 86 86. MIS AKES A EO E MAKE . 8 8 . I I U , ASSI E C IS IA S . 88 88. OS A MUS E OU . 8 8 . W Y WE A E O EMS A O E S C U C ES O O A E . 0 0. E U 0 ACKS I I G IS AE . . " I K I O S A GE" . 2 2. C IS IA SC OO S E A OW . . A AYE O E I IS AY O IS ESS . 4 4. OES IGGE EQUA E E ? . . SECU A I A IO O E C U C . 6 6. A A E O E QUA E SOME S E E S . . ECU SO S O A OS ASY . 8 8. E I E A MI SE . . WA S A E UI O SA E Y . 00 00. A A E O OE E SO IE . 0 0 . O YOU EYES EE EA ME ? . 0 02. AKI G E IG G OU . 02 0 . A IO S A AI O S . 0 04. A AYE O E SO IE S O C IS . 04
i ea ie i C is :
ease ake a mome o ea a ou :
A TEAM EFFORT TO PROTECT THE CHURCH FROM HARM
A s i i ua wa is ei g wage agai s e o e oo o c u c es o C is . Ac oss e a io a es a e ei g oug as age s o c a ge wo k o gai co o o co g ega io s, sc oo s, a missio ou os s. ey a e we ace , we u e a we e a e o ei co ques . ey a e u y awa e o w a ey a e oi g a w e e ey a e goi g. ey a e ig y mo i a e a co i e o ic o y. U o u a e y e ma o i y o ose w o a e ei i e e ic ims a e u awa e o e a ge aci g em. Some ea i e e e is a o em u seem o o e cei e e e e o i a e immi e a ge i oses. I we a e o e ec i e y ock is akeo e o co g ega io s w ic wi esu i ei ei g swe i o a os asy, ose w o o e e o a is c u c mus ake ac io . We mus ac ow a ac ecisi e y. We mus ec ui a a my o o u ee s a we mus e uca e a i o m ou e ow C is ia s.
An Operation in Which You can Help
We ee a ousa C is ia s w o a e access o e I e e o oi a s wi us i a e uca io a o ec , egi i g o ay. Eac Sa u ay I wi se you a a ic e a essi g some as ec o e c a ge mo eme amo g ou e e . Some o e a ic es wi emi us o e i ica easo s w y we e ie e a wo s i as we o. ey wi a ess ose i ems ei g c a e ge y e omo e s o c a ge. O e a ic es wi a ess e e o s o a acies o e a se eac e s. Some wi e iew ei ooks a s eec es. I wi se e a ic es o e ow so ie s o my e mai is . W e you ecei e e a ic e, ea i a e o wa i o e o mo e mem e s o e c u c o you mai i g is wi a o e e cou agi g em o ea i a o wa i o C is ia s o ei is . Suc a e o as e o e ia o eac ousa s o e e wi i a ou s ime. Eac week ey wi ecei e a ie esso a wi emi em o w o we a e, w a we e ie e a w y. ey wi e emi e o e a ge s o e c a ge mo eme . I a yea ey wi a e ecei e 2 suc esso s. o e u y some o em wi see e ee o ge i o e a e us. is e o wi o cos a yo e a e y. I wi ake o mo e a 20 mi u es a week. I wi eac ousa s. I ca make a i e e ce. Ca I cou o you o e ? I you wis o a ici a e, e a you e mai is o a eas e , o e u y ma y mo e, e ow C is ia s. e i s esso is os e e ow. ea i , o wa i o C is ia s o you mai i g is . ( o e u y ey ca e e e s, eac e s, eac e s, u a y o e o sis e i C is . You a e e cou age o se i o e co g ega io s i you a ea w o ecei e e mai . Se i o wi a e e aye a Go wi ess you e o s a sa e is c u c om ei g swe away.
a k you o ca i g e oug o ge i o e i e mos im o a i g i e wo .
You s o e c u c we o e,
o Wa ey
I you wis o wo k wi us i is o goi g week y e ea o , co ac me a [email protected] a you wi e ace o ou mai i g is .
1 A NAME OF WHICH WE SHOULD NEVER BE ASHAMED
o e C is ia s i ome au w o e, "A e c u c es o C is sa u e you" ( om. 6: 6 . O e ames a e a so asc i e o e o s c u c . I I Co i ia s i is ca e " e c u c o Go " ( :2 . au a so ca e i " e c u c o e o " (Ac s 20:28 . Some imes i was sim y ca e e c u c . is s ows us a C is i o a oi a si g e, e c usi e ame o is c u c . Si ce i ea e s a e e o y o e c u c , e e was o ee o a s eci ic ame o is i guis i om o e e igious o ies.
I a wo o o e 2,000 e omi a io s, a c aimi g o e C is s c u c , we i e i y ou se es as Churches of Christ. We o so ecause i is c ea y a i ica ame a Go a o es o . I e s e wo o w om we e o g. I gi es e g o y o ou ou e a sa io . W i e o e o y ame a a o y o C is ia s ca sc i u a y use, i is ig y a o ia e o ma y easo s.
C is es a is e e c u c (Ma . 6: 8 . e ca e i "my c u c " (Ma . 6: 8 . e ga e imse o e c u c , yi g o e (E . :2 . I is ea o Ca a y, e u c ase e c u c wi is s e oo (Ac s 20:28 . e c u c is is s i i ua o y, o w ic e is ea (E . :22 2 . e is e c ie co e s o e o e c u c (E . 2:20 . I is is ouse ( e . :6 . e c u c is is i e (II Co . :2 . e is e sa io o e c u c (E . :2 . e a s o is c u c a w o a e sa e (Ac s 2:4 . e c u c is is ami y (E . : .
Gi e a o ese ac s, i seems e i e y easo a e a we ca e c u c " e c u c o C is ." is o y ame gi es ou o ecog i io o is o e i gi i g us e c u c , ese i g a o ec i g e . I ack ow e ges ou e e a ce u o im. I e esses ou o e o im w o sa e us. I g o i ies im as ea o e c u c .
au ec a e a e was o as ame o e gos e o C is ( om. : 6 , o s ou we e e e as ame o , em a asse y, o a o oge ic o is o y ame we wea . JHW
2 A WATERSHED SITUATION
I is ook, e G ea E a ge ica isas e , a cis A Sc ae e use e a a ogy o a wa e s e o esc i e w a was a e i g i ma y e a ge ica c u c es as eo ogica i e a ism ma e i oa s wi i em. Imagi e a s ow co e e i ge o e ce a i i e o e Swiss A s. e s ow a ooks e same. I a came ow om e same sky. Ye w e s i g comes, e me e s ow wi ow i wo i e e i ec io s a e u a a a i wo i e e Seas. a o e o e si e o e i ge wi ow i o e i e i e a e i e o Sea. a o e o e si e wi e e e o e i e a e u i e Me i e a ea . e wo es i a io s a e a ousa mi es a a . So i is amo g ou eo e o ay. e e a e some i gs w e ei we ca i e a ye s i o i commo e esse ia u s o C is ia i y. e e a e o e s a a e so esse ia o ei g a ai u c u c a i we i ou se es o o osi e si es e e esu wi e as i e e as e wa e s o ei e si e o ose mou ai s.
h n p r t n nd r l b l t f G d W rd a e wa e s e issues. Co se a i e eo e o a ai s a e a ways e a e i e is a s ecia ook. I is o e o uc o me . a e i is e message o e i i g Go . I was w i e y me w o we e i s i e , a gui e y e o y S i i (II e . :2 . ei g om e a wise, i a i e a a owe u Go , i is e ec i i s message. esus sai , " y wo is u " ( o : . Agai e sai , " e Sc i u e ca o e oke " ( o 0: . a i w o e, " e o i a ces o e o a a e ue, a ig eous a oge e " ( s. : . ase o suc se asse io s, ai u e ie e s a e o g e ie e e i e o e n rr nt, i.e. e o igi a ma usc i s a came om e e s o e i s i e w i e s we e aw ess i ei message. W i e is eac i g is u a a a e o ce ai eac e s w o a e ee ai e a i oc i a e i e c ass ooms o ske ica a u e ie i g sc o a s, i is e i e y easo a e o ose w o ake C is a is wo se ious y. I Go u y is w a e c aims o e, is i o wi i is owe o e i e o ma a aw ess eco o is wi a is e o a e o ese e a wo o u u e ge e a io s? I Go s Wo is o ee om e o , e we mus ask ow we ca us a y i g i says? I e ossi i i y o e o e is , cou o e w o e o uc io e s oi e ? I a e e case e we a e e as a e e s os i a ese wi o e e a e ma o e us i ou way ou . I i is o i e a e we, o a Go s c ea u es, a e mos i i u . e i s i a io a i e a cy o e i e a e u y wa e s e issues.
A o e u ame a issue is th th r t f G d W rd n ll th n th t r l t t th f th, r h p nd pr t f h p pl . esus c aime a au o i y i ea e a o ea (Ma . 28: 8 . e is sai o ea o e a i gs o e c u c (E . :22 . e o e a os es o eac co e s o "o ey a i gs w a soe e e comma e " (Ma . 28:20 . au wa s us o o go eyo e i gs a a e w i e (I Co . 4:6 AS . o wa s o y ose w o a i e i e oc i e o C is a e e essi g o e a e a e So ( o . e o y ossi e way we ca k ow e wi o C is is y ea i g is ew es ame . A C is ia a a c u c wi es ec a o ey e au o i y o C is as e ea e i is wo o ey wi o . O y ose w o o ey C is a e omise sa a io ( e . :8 Ma . :2 . e com e e a i a au o i y o e ew es ame i a ma e s o ai , wo s i a ac ice is a wa e s e issue. ose w o o o is i ci e wi e " u y is isci es ( o 8: . ose w o o o , wi e u a ousa mi es away i a uma o ga i a io , ou e y me , e a gui e y a i e me , wi o omise o i i e a o a .
A y i ki g e so ca see a ese i ci es o m a wa e s e . o i g e o e se o e ie s wi ea a e so i o sim e ew es ame C is ia i y. o i g e o e wi ea im i o some o e ki o e igious o y. e e i g o o es e e e ce, i mig e Ca o icism, o es a ism o some o e cu o ism. C ea y e e is o oom o com omise o accommo a io o ese wa e s e issues. ose o e c a ge mo eme w o a e a a o e em a e ea e i a o osi e i ec io om e es o us a ou a e s e o e us. ey a e ma e s i w eck co ce i g e ai . ime wi e ea ei es i a io . W
CHANGE YES: APOSTASY NO!
A a my o you ge c u c mem e s a e c amo i g o c a ge i e wo s i , ai a ac ices o ou c u c es. ey a e aug u c i icism o e e o s o e as a a e ce ai ey a e isco e e a a su e io way o " oi g c u c " as ey a e o o sayi g. ey ea e e im essio o imma u e a gu i e isci es a ose o us o e 0 a e s u o , c ose mi e a im e ious o c a ge, o ma e ow e e icia i mig e. I is ey a e ess a o es . Some u aco se a i e y es mig we e a i ac a e, u o e ma o i y o us i is o c a ge a we e ec , i is u aw u e a u e om Go s au o i e Wo a way.
We a e wi i g o c a ge suc i gs as e ou , e e g o e o e o ou se ices, u we a e o wi i g o c a ge e a u e a su s a ce o em. Go as s eci ie si gi g, ayi g, commu i g, o e i g a i s uc io as acce a e as ec s o is wo s i . We a e wi i g o y ew so gs o ew ym a s, u o a ew ki o music. O y si gi g i e S i i au o i e (E . : . I s ume s, o e a e oice a ea , we wi o , we ca o acce . We a e wi i g o co si e i e e me o s o o se i g a commu io se ice, u we ca o mi e sac e mea wi a commo mea (I Co . :20 22 . o ca we o se e e eas o a ay o o ai e y Go (Ac s 20: . We a e wi i g o acce a y o a i ica ames o e c u c , u we wi o ook ose w o seek o ismiss o isc e i e i ica ame "c u c o C is " use y au ( om. 6: 6 . I is e e w o g o gi e ue g o y a o o o C is e ou e a ea o e c u c . We a e wi i g o c a ge ou me o s o e a ge ism u o e gos e message gi e y C is . Me o s ou is a g ow o so e e u e message is i i e, e ec a e e a ( om. : 6 . We ca o e a e ose w o e e o e e u a e a s a io s a e Ki g ames e sio u o ose w o e ec e au o i y o e i e. We ca a a o mo e im o eme s i ou mee i g ouses u we ca o e a y o ose w o wou "mo e i e" e c u c w ic C is ui , w ic is e ea e i Sc i u e. We ca a mi ou ai u es o measu e u o e i i e a e o ai a ac ice, u we ca e e a mi e c u c w ic C is ui is a y ess a e ec . We ca eac sa a io y g ace oug ai (E . 2:8 , u we wi e e e a e o eac sa a io y g ace a o e o ai a o e ( as. 2:24 .
C a ge i o esse ia s, i ma e s o u gme a e e ie cy ou eo e a e ee maki g o e as 200 yea s. C a ges i e Go gi e ai a ac ice o C is ia i y a os a es a e ee e gagi g i o e same e io o ime. Sy ey ig o s c a ges ook im i o Mo mo ism. . o omas c a ges e im i o e C is a e ia s. e c a ges o i s ume a music a missio a y socie ies ook ei omo e s i o isci es o C is C is ia C u c e omi a io C a ges ega i g e oc i e o e ki g om o C is a is e u ea o e . o i o emi e ia ism. C a ges i e eac i g o e o e o mi acu ous gi s o e S i i e o i o a e e mo C u c o C is i o e ecos a ism. C a ges i e go e me o e c u c a e oc i e o C is ia i e y e C uck ucas a Ki McKee o e os o c u c i o e I e a io a C u c o C is cu . e c a ges o ose y e "c a ge age s" ce e e i A i e e, e as a e ea i g owa a ew e omi a io a o y wi w ic we wa o a . W
4 IF YOUR CHURCH LEAVES YOU
We a e use o ea i g e sa ews o a mem e o a ami y ea i g e c u c . o ay mem e s o c u c es o C is i Ame ica mus ace e ossi i i y a e co g ega io o w ic ey a e mem e s is i e ocess o as a ea y left them! I i is you sa o o ace is ai u e e ie ce, ease co si e e o owi g oug s. I you c u c is ea i g you a Go s Wo , ease don't close your eyes and pretend it really isn't happening. We see is sa e ome o a ac oss e a . Some e e s ca e ie e ei eac e ea y mea s w a e says i is c asses a se mo s a ques io e a cie u s o Go s Wo o omo e u sc i u a c a ges. Some mem e s c ose ei eyes a ea s o ac i i ies i ei co g ega io s a wou o a e ee o e a e i ays as . Some wa c as you og ams a e c ea y ea i g you g eo e away om e a cie gos e . We mus ace e a ac a a ea y a os asy is ese y a wo k i ou mi s a u ess s o e i wi es oy e c u c we o e. I e eac e a e e s o you co g ega io a a o e Wo o Go o e og am o e "c a ge age s," refuse to go with them. ey a e u ai u s e e s ( e . 0:6 . You a e e so a y es o si e o you sou (II Co . : 0 . e gos e you o eye , you ea e om Go s Wo . e c u c you we e a e o was e c u c C is ui . e wo s i you o e e was a you ou se o i Sc i u e. o gi e u e so i g ou o u o e s i i g sa s o o u a i y, emo io a ism a omo io a ism. I you co g ega io e a s, don't grow discouraged and quit the Lord and his church. W e is o g s ugg e is o e e e wi e ee osi g a ies. . ose w o o ow e ie i e s o c a ge wi e os i a os asy. 2 . e ai u su i o s w o e as o Go s s a a wi e g ea y e uce i si e a s e g . . ose w o g ew iscou age a e e c u c o some e omi a io a o y o o i e wi ou e ows i wi Go s eo e wi s a co em e as we . ey we e o ai u u o ea , ey wi o ecei e e c ow o i e ( e . 2: 0 . S ou you c u c s a ow e oa oa o e a u e, pray a Go wi gi e you e wis om o u e s a e o em a e i o ma io you ee o o i y you se a e o e s a e wi gi e you e cou age o e s o g i e o a i e s e g o is mig (E . 6: 0 a e wi use you o e is eo e.. I you c u c is ea i g you, take your stand for the Lord Jesus and His holy Truth. o e imi o as ame o e gos e ( om. : 6 . ike au e "se o e e e se o e gos e " ( i : 6 . I you o e e c u c o s a i y y w i e u ai u isci es a age a ui e .
I suc is you a e, e rally other like minded souls together. Co o you ea e s, i ey a e u es o si e a e e mi e o a a o e o a s, e * Find a faithful congregation where you can indeed worship God i s i i a i u ( o 4:24 w e e you ca se e Go wi a goo co scie ce (Ac s 2 : . Seek ou a c u c w e e you ca i es you e e gy a i a ces i wo k a u y g o i ies C is a o o s e c u c o w ic e ie ... a e a omo i g u ai u ess a a os asy. I o ai u c u c is c ose a a , i i e ose w o o e Go a wis o e sim e ew es ame C is ia s o oi a s wi you i starting a new congregation dedicated to faithful service to our Master.
Wou o Go a e e y C is ia was i i ege o i e a ie i a s o g, ai u co g ega io w e e go y s e e s kee e wo es i e om e oo a oya eac e s o y oc aim e u sea c a e ic es o C is . U o u a e y, o ma y o us is o e y wis wi o e ea i e . a ei g e case, we mus gi u ou oi s a e me a y a s i i ua y e a e s ou e e i ay come. IM
WHEN IS A CHURCH OF CHRIST NOT A CHURCH OF CHRIST?
e e is a C u c o C is o e i i i es, a e omi a io a ea s o esem a ce o e a io e c u c o C is o w ic we a e a . e e is a o es a e omi a io ca e e U i e C u c o C is . I e Sou o e e cou e s e Imma ue C u c o C is , a a ica e ecos a o y. e I e a io a C u c o C is is a e omi a io wi i s ea qua e s a os o , go e e y a o y o me w o a cy emse es a os es o C is . Ma y a e a e e e ie ce o e e i g a mee i g ouse wi e ame C u c o C is o e e oo , o y o i a o ga , a c oi a a e e e as o wi i . I ea i y i was a C is ia C u c , i s i e o e ame. e ame o a c u c ui i g o o e ee o us is o su icie o make a wo s i i g g ou a o a i e c u c o C is . o oes e ac a e eo e c oose o ca emse es y a i ica ame ecessa i y make em u y a c u c a C is wi ow a acce .
o e a c u c o C is , ce ai asic esse ia s mus e me . e isci es mus e o agai y e i o wa e a S i i o ey ca o e e e ki g om o Go ( o : . ey mus a e ee u ie wi C is i ei a ism ( om. 6: 4 o e o gi e ess o ei si s (Ac s 22: 6 . I is a o e a ism (E . 4:4 a u s eo e i o e o e o y o c u c o C is (I Co . 2: . ey mus ecog i e esus o e ea o e a i gs o e c u c (E . :22 a su missi e o is au o i y ( e . :8 . ey mus e wi i g o wo s i a se e e o acco i g o is e ea e wi ( uke 6:46 . e ques io ose i ou i e is e i e ecause o o ems a a e su ace amo g us i e as we e yea s. e e a e eo e w o s i wea e ame c u c o C is w o a e o g si ce a a o e e e y u s a i e i y em as a c u c o C is . ega ess o e ame a o y o eo e mig wea , a c u c is o u y a c u c o C is i a y o a o e o owi g ac o s e e i e amo g em: I ey o o ge acce e ew es ame o C is as e u ima e a a so u e au o i y i e e mi i g ma e s o ai a ac ice. e wo s o C is wi u ge us i e as ay ( o 2:48 . I a co g ega io o o ge wo s i s acco i g o e ew es ame a e . is is ue w e e i e i ei commu io , ei so g wo s i , ei ay o sac e assem y o a y o e as ec o wo s i . W e a co g ega io is o o ge co e o e go e e as C is o ai e . e e is o acce a e a e a i e o e e s a eaco s o ea is c u c . ( i . : . W e a co g ega io aces wome i osi io s o ea e s i w ic Go as o i e (I Co . 4: 4 I im. 2:8 2 . W e a o y o eo e o o ge eac si e s o e sa e i C is s a oi e way. G ace a ai ca e e e imi a e e ee o o e ie ce a s eci ica y o a ism i sa a io (Ac s 22: 6 . W e a o y o eo e es ise a i icu e C is s c u c , is oc i e, is wo s i a is ai u se a s ey make i c ea a ey a e o a co g ega io o C is s eo e, ega ess o e ame ey may wea .
W e a y o a o ese co i io s a e ou i e i e a eac i g o a c u c a i e i ies i se as a c u c o C is , i is a case o a se i e i y o a e e y eas , mis ake i e i y. emem e e co g ega io a E esus? Wi ou ge ui e e e a ce ey wou a e cease o e a c u c o C is ( e . 2: . e c u c i Sa is a a ame... u ey we e ea i e eyes o e o ( e . : . W
6 WORSHIP IS NOT ENTERTAINMENT
In the Daily News Sun (Feb. 26), Richard Ostling wrote, "M h f Ev n l l r h p h d n r t d nt h n h p, th ppl nd nn d r h tr n d ( nd r th r f l t f r p p l r t n d lt r ." In this the writer is right on target. One need only look at many of the televised religious services to see his point in living color.
As a whole, our brethren continue to resist the temptation to join the mad rush away from the simplicity of New Testament Christianity to the paltry substitute of entertainment.. but a few exceptions are being heard of
As a young congregation with a great future unfolding before us we must ever keep our eyes on the Bible as our only standard and guide in worship, faith and practice. As the writer of Hebrew says, "See saith he, that thou make all thing s according to the pattern that was showed thee.." Heb. 8:5). Paul made it clear that we must not go beyond the things that are written (I Cor. 4:6 ASV).
Those who perceive of worship as a time for entertainment need to ponder how their "show time" exercises (I hate to call such worship), would resonate in those early days when Christians risked their all to assemble for worship to their crucified and resurrected Lord; when they saw their brethren dragged away to a horrid death before a screaming mob. The entertainment crew would be so ashamed they would hang their heads and slink away in embarrassment for the insults they had offered to God and the harm done to his church.
Let us commune in sacred "remembrance of Christ" (I Cor. 11:25); let us sing and pray with the Spirit and understanding (I Cor. 14:15); and preach not ourselves but "Christ Jesus as Lord" (II Cor. 4:5), lest we be rejected (I Cor. 9:27). JHW
7 THE WONDERFUL GRACE OF GOD
ew emes o Sc i u e a e as omi e o im o a as e g ace o Go . agica y, ma y k ow i e o Go s ma e ous g ace. O e s o a is o e iew o grace. A o e u e s a i g o g ace wi e i a i e ou s i i ua i e. ATTRIBUTES OF GOD'S GRACE
G ace is " e ie y is osi io om w ic e ki y ac ocee s g acious ess, o i g ki ess a goo wi ge e a y." e g ace o w ic we s eak is Go s u me i e a o owa us, emo s a e i e gi o is o y So o ou sa a io ( o : 6 . Go s g ace is e i i e i C is (E . 2: i . 2: . I is i e aus i e. "Wi e e as i g o i g ki ess wi I a e me cy o ee, sai e o a " (Is. 4:8 . "W e e si a ou e , g ace i a ou mo e e cee i g y..." ( om. :20 . We ca e e use u o wea ou Go s g ace. I is ike e ai we ea e: e e is a ways e oug o go a ou . I is su icie o mee a y ee i you i e (II Co . 2: . au e ie e a "Go s a su y e e y ee o you s" ( i . 4: G ace is a ways imme ia e y a ai a e. "As e mou ai s a e ou a ou e usa em, so e o a is ou a ou is eo e om is ime o a o e e mo e" ( s. 2 :2 s. 4 : 8 . ike e a mos e e, i su ou s us, wai i g o e e i . e mome we a mi ou ee a com y wi is e ms i oo s ou sou s. Go s g ace is co s a a e e a e. e is e same yes e ay, o ay a o e e ( e . :8 . Wi Go a is g ace, e e "ca e o a ia io , ei e s a ow a is cas y u i g" ( as. 2: .
What God's Grace Does For Us
I sa es us from our si . " y g ace a e ye ee sa e " (E . 2: . I is a o gi i g a o e e o a me . " e g ace o Go a a ea e , i gi g sa a io o a me " ( i . 2: . I is a e o o gi e a si s, o ma e ow ei ous. As au u i , e e ose o e c ie o si e s (I im. : 6 . e o e si a g ace ca o co e is e e usa o Go s o e . esus "came u o is ow , a ey a we e is ow ecei e im o u as ma y as ecei e im, o em ga e e e ig o ecome c i e o Go , e e o em a e ie e o is ame" ( o : . C is ma e i ai a "e ce ye e ie e a I am e ye s a ie i you si s" ( o 8:24 . "W osoe e goe o wa a a i e o i e eac i g o C is a o Go ..." (I o : . G ace causes us o se e Go a o e s. " e us a e g ace, w e e y we may o e se ice we easi g o Go ..." ( e . 2:28 . We a a e "gi s i e i g acco i g o e g ace a was gi e o us..." ( om. 2:6 8 . is g ace makes us o s a . oug C is "we a e a ou access y ai i o is g ace w e ei we s a ..." ( om. :2 . "I is goo a e ea e es a is e y g ace..." ( e . : . " e s e g e e i e g ace a is i C is esus" (II im. 2: . e a i ess is g ace i gs o us makes us si g wi oy. au e o e e Co ossia sai s o si g "wi g ace i you ea s u o Go " (Co . : 6 .
Grace Must Not Be Abused
Some i k a si ce sa a io is ou s y Go s g ace, e e is o i g o us o o i ecei i g i . u esus is e au o o e e a sa a io " o a em a o ey im" ( e . : . e e is a so e em a io o ca a mi e C is ia s o i k a si ce Go is g acious o o gi e, e e o e ey ca si wi wi ou e a y. S ocke a suc i ki g, au aske , "s a we si , ecause we a e o u e aw u u e g ace?" e a swe is o e u ge e Co i ia s o " ecei e o e g ace o Go i ai ..." We a e wa e o ook "ca e u y es e e e a y ma a a e s o o e g ace o Go " ( e . 2: .
os sou s ee o ea e goo ews, a "W e e ki ess o Go ou Sa io , a is o e owa ma a ea e , o y wo ks o e i ig eous ess, w ic we i ou se es, u acco i g o is me cy e sa e , us, oug e was i g o ege e a io a e e ewi g o e o y S i i , w ic e ou e ou u o us ic y, oug esus C is ou Sa io a ei g us i ie y is g ace, we mig e ma e ei s acco i g o e o e o e e a i e." ( i . :4 . E e y c i o Go s ou i u is oice wi a mig y c o us a si gs, "G acious is e o a , a ig eous, yea ou Go is me ci u " ( s. 6: . W
8 I
A GENERATION THAT KNOWS NOT
Following the successful invasion and occupation of Canaan, and the death of Joshua, a generation of Hebrews arose, "that knew not Jehovah, nor yet the work which he had wrought for Israel" (Judg. 2:10). Sad to say, they were not the last generation who knew not their past spiritual history. Today, among our brethren, there is a generation which knows not.
. Some don't know, understand or appreciate the plea to restore New Testament Christianity. They know little or nothing of those noble patriarchs of the 19t h century, who abandoned sectarianism and human doctrines and struggled to find their way back to the faith and practice of the apostolic church. They cannot visualize nondenominational, Biblical Christianity.
II. Some do not know or understand the apostasy that occurred in our ranks following the Civil War. A generation arose then that no longer felt the need for Bible authority in matters of faith and practice. They surrendered congregational autonomy for a national organization that began with the American Christian Missionary Society and later blossomed into the denominational machinery of the Disciples of Christ. They adopted open membership. They ignored the apostolic restrictions on women preachers and elders (I Tim. 2:11-12). Their preachers evolved into pastors. They rushed to embrace denominational churches in fellowship. Most of our generation doesn't know that 80 percent of our congregations and all of our schools were lost in that apostasy. They evidently don't know of the hardships and struggles of our forefathers to rebuild the shattered walls of Zion and to reestablish congregations that had been lost to apostasy. They know nothing of the insults, taunts and ridicule heaped upon them as they struggled to hold on and survive.
III. A generation has arisen that does not know or care about the battles fought to plant the Lord's church in every state and hundreds of foreign fields. They do not appreciate the courage of those who labored to clear the ground, or the grueling work and sacrifices of those who labored to win lost souls and lead churches to maturity.
IV. They know not the roll call of heroes of the past; men who were not ashamed to proclaim the gospel (Rom. 1:16) without apology and with no uncertain sound (I Cor. 14:8). They know little or nothing about such men such as David Lipscomb, James A. Harding; H. Leo Boles, N. B. Hardeman, A. G. Freed, R. L. Whiteside, Austin McGary, C. R. Nichol, Gus Nichols, Otis Gatewood, Roy Lanier, Sr., Guy N. Woods, B. C. Goodpasture, Batsell B. Baxter, to name just a handful out of hundreds.
V. A generation of preachers now exists who enjoy well-paying jobs in numerically strong churches that others established and nourished to strength and stability. They preach in fine meeting houses built by those who sacrificed for a cause they loved. These who have made no sacrifices and fought no battles are now inclined to surrender all the ground others have won. Now we see men who preach a different gospel. They poke fun at the preaching of those who went before them. Their preaching is hard to distinguish from that of our Protestant neighbors. Baptism for remission of sins is almost an embarrassment to them. They want a different kind of worship. To sing psalms hymns and spiritual songs does not satisfy their spiritual appetites. Their hearts incline toward the use of instrumental music. They resent those who ask for scriptural authority for such things. They wish for a choir and see just how close they can get to having one. They crave entertainment. They look with longing admiration at those who use showmanship and entertainment to attract large crowds. They crave to be recognized and accepted by their clergy peers in their communities. They yearn for others to think we really aren't so different from them. Some wish to be seen as thoroughly modern on "women's issues" and are willing to move ladies into leadership roles in the church. Much of our preaching has lost its distinctiveness. There was a time when a gospel preacher of the Church of Christ could easily be identified by his knowledge of Scripture, his citing of verses to establish his points, his boldness in proclaiming the whole counsel of God (Acts 20:28). But now a generation exists whose concept of preaching is a vague and generic. One must be told that he is employed by a Church of Christ.
In ancient Israel that generation that knew not Jehovah and what he had done for the Hebrews soon drifted away into idolatry and moral wickedness. They were swallowed up by their heathen enemies. Those who are younger will live to see many of our current congregations and preachers abandon the Christianity of the Bible and slip into the apostasy of denominationalism. We can only pity those of this generation who know not. As in days past, the faithful remnant will cling to the precious Word of God and pass the faith of Jesus on to future generations. JHW
9 BACK TO THE FOUNTAIN HEAD
Ma y yea s ago I isi e e i e mou ai ow o E i ay, GA. A e e y ge ema ga e me a ou o e a ea. Ou i e ook us o a s o ig a A a ac ia mou ai . a ki g e ca , e e me o a u i g s i g a gus e om e ocky g ou . aki g a sma cu om is ocke , e i e i wi e c ys a wa e a sai " a e a i k om e e essee i e ." a u e wa e o o y que c e my i s , i o i e me a i us a io I a e use u e s o imes si ce. o o e i is ig mi wou i k e wa e om e g ea e essee i e a ows oug e a eys o i s way o e Mississi i. Sewe age sys ems, c emica a s, i us ia was e, ag icu u a a oa u o ou i s wa e , maki g i u sa e o i k wi ou u i ica io . u i o e makes is way ack o e sou ce, i is u e, c ea a w o esome.
is a y i us a es e si ua io i mo e C is ia i y. I e egi i g, w e e Wo o e o we o om e usa em, i was u e swee a w o esome, i gi g o y e ic es essi gs o ose w o a ook o i . As yea s asse a e gos e s ea ac oss e ace o e ea , c a ges ega o c ee i . e e is some i g a ou e uma mi a ea es us u sa is ie wi w a as come om e as . We a e a ways yi g o im o e o suc i gs. Me oug ey cou im o e o e e igio o C is . o some a mea c ea i g a go e i g o y o co o e i e o e c u c a e mem e s. O e s soug o im o e e wo s i , y i co o a i g ac ices a cus oms o u a wi e ew y co e e masses. S i o e s e e ee o e a ce e c u c s owe y mo i g e i o e o i ica ea m. Some ou e o igi a oc i a asis o e c u c oo sim is ic. ey soug o make i mo e i oso ica . I ime e e came e s i e i g o e c u c i o u e s o com e i g o ies, some a ge, some sma . e cu e si ua io i e wo o C is e om is ike a o u e i e .
W e o e ea s is ew es ame , e sees C is ia i y as i was i e egi i g u e, u i u e . O e ma e s a e sim ici y a eau y o e message: a message o e so a sa a io o e cou ageme o i e e C is ike i e a a oi ose i gs a wi a ie a e o e om Go . e e e i s a c u c wi ou a e mo e accou e me s: o o i ica owe , o wea , o ea es a e, o socia s a i g, o e e ai me ,. e e we see e c u c i e ue g o y as e ami y o Go , e i e o C is , e ki g om o Go , e o y o C is . I e ook o C is we isco e e ea owe o e C is ia message o c a ge e wo o goo . I is a esse o e i i i ua . ike ea e , e ea e y message goes om i e o i e c a gi g eo e s ea s i o e ike ess o C is . o ysica o ce is e e use , o o i ica o ega coe cio is ou . e se a s o e o go o wi a message a seek o wi e ea s a mi s o uma i y. o ay wi ou i es i a , we ca make ou way ack o e ou ai ea o C is ia i y. ea i g e i e o eig i ems accumu a e o e e ages, we ca ea o ou se es a ac ice e u e, u i u e e igio o e So o Go . C ea a c ea , w o esome a u e, i wi u y e a essi g o ou sou s. W
0 DEJA VU A O E AGAI
To folks who are unfamiliar with our brotherhood's history, the current clamor for change emanating from the halls of our Christian Collages and Universities may seem new, strange and different. But for those who have studied the history of our movement from 1850-1925 know that today' s events are a virtual replay of brotherhood events in that distant generation. As Yoggie Bera, that famed philosopher of New York use to say, "It's deja vu all over again."
* In 1849 D. S. Burnett of Cincinnati, Ohio led a drive to persuade our brethren to create a Missionary Society to do the mission work of the church. * In 1859 Dr. L. L. Pinkerton of Midway, Kentucky introduced the first musical instrument into a church of the Restoration Movement. * In ca. 1885 Bro. Isaac Errett of Michigan was being addressed as reverend. * By 1880 Sis. Emma Babcock was preaching among the "progressive" churches. * Bro. J. H. Garrison and others progressives began to speak of our denomination and work for our inclusion in ecumenical religious organizations. * The Disciples' Divinity House at the University of Chicago was a generating plant for liberal thought. They indoctrinated a multitude of young preachers and educators who moved into our churches and schools with their message of skepticism. Religious papers, such as the Christian Standard, The Christian, The Christian Quarterly and The Disciple kept up a continual drumbeat for progressive change in our faith, worship and practice. * Congregations were convinced that to grow and prosper, to compete with heir denominational neighbors they had to embrace the changes and the vast majority joined the progression away from the simple faith of the New Testament Christianity.
A few lonely voices were raised against that tidal wave of apostasy. Noble sons of God such as Jacob Creath, Jr., Tolbert Fanning Benjamin Franklin protested but to no avail.
It was Fainting' s pupil and protege David Lipscomb, an humble farmer from rural Tennessee who dug in his heels, rallied a small but determined band of courageous men and drew a line in the sand. The progressives swept away some 85 percent of our people, all of our schools, and most of our mission work. Our forefathers in the faith had to start over again, virtually from scratch to rebuild the body of disciples known as Churches of Christ.
What is being promoted among our universities and churches today is "deja vu all over again." Pray that God will raise up a courageous band of Creaths, Fanning, Franklins and Lipscomb to lead his church in this mortal struggle against the progressives of our day. They identify themselves as agents of change. In reality they are apostates, kin to those Paul warned would depart from the faith in later times (I Tim. 4:1). JHW
1 1 DOES THE NEW TESTAMENT AUTHORIZE THE USE OF INSTRUMENTAL MUSIC IN WORSHIP?
ea o. Wa ey: I a e ea a em s o o e a e ew es ame au o i es e use o i s ume a music i wo s i . e asic esis is as o ows: "Acco i g o You g s A a y ica Co co a ce, e same wo a s a e sa ms i E . : a Co : 6 is a so e wo use o e e o e O es ame ook o sa ms i uke 20:42, uke 24:44, Ac :20 a Ac s : . Ma y o e e ses i e ook o sa ms say o si g usi g musica i s ume s (e.g., sa ms :2, 2: a 44: ."
"S o g s e ew a G eek ic io a y e i es e wo a s a e sa ms i ese e ses as a se iece o music, a is, a sac e o e (accom a ie wi e oice, a o o e i s ume a "" sa m"" co ec i e y e ook o e sa ms"
"You g" s A a y ica Co co a ce o e i e e i es is wo as a so g o aise (o a i s ume " I wou a ecia e you oug s o is easo i g. Is i a so ue a ea y C is ia s a s ai e om i s ume a music o is a ce emse es om aga e igio s a use i s ume s? Wi is
ea Wi is: I e assage i E . : au o i es e c u c o use i s ume a music i i s wo s i , we mus ask w y om e egi i g i A. . u o 6 0 o o e igu e a ou a o o e use i s ume a music i wo s i ? I 6 0 o e i a ia i o uce e i s i s ume i o C is ia wo s i . I was 400 yea s a e e o e e use ecame wi e s ea .
e e ews sa g aises o Go wi i s ume s ecause Go c ea y comma e em o o so. o e II C o . 2 :2 , " o e comma me was o e o a ." esus u i e a e i e e aw o Moses w e e ie o e c oss (Co . 2: 4 6 . I i s ace e ga e us is ew Co e a a e s us o o ey a i gs w a soe e e comma e (Ma . 28:20 . I is co e a we i o i s uc io o e am e o c u c es usi g i s ume s i ei aise. a a sa m ca e su g wi i s ume a accom a ime is e i e ce y e ac a ewis ami ies si g em i ei ome e o io s, we a o e a ca e a c u c es si g em i ou wo s i . A e you awa e a es y e ia s we e a so aca e a i e ea y s ages o ei is o y? A ie is w i i g a is o y o ei e a u e om ei o igi a ac ice.
G amma ia s a e o e a e mea i g o "psallo," e e o m, e o e o e e yea s a a y e i s ce u y i mea o si g u i o ecessa i y i c u e i s ume a music. . E e e e guso o es is i is s u y o "A
Cappella Music in the Public Worship of the Church" 2, . .
o e oo a au was ca e u o i ica e e i s ume w ic was o e use w e si gi g sa ms, ym s a s i i ua so gs: "Maki g me o y wi you ea " (E . : . us e S eaks me a o ica y, ike i g e ea o e wo s i e o a a , wi w ic we si g ou aise o ou Go .
I is a so e u o o ice Co . : 6 w ic is a simi a assage a ou aise. e e au i ica es wo sig i ica u oses o ou si gi g: " eac i g a a mo is i g o e a o e ." is is some i g a i s ume ca o o. I ca assis us i si gi g, i ca i us wi i o e y sou s, i ca e e ai us, u i ca o eac o a mo is us. W
2 THE CHURCH AND DENOMINATIONALISM
e e omi a io a ism e ai i g i co em o a y C is e om is i s a co as wi e c u c w ic C is es a is e . Co si e e o owi g: C is ou e is c u c (Ma . 6: 8 , u mo a me a wome ou e e omi a io s. C is s c u c was ou e i e usa em i A. . u a e omi a io s we e ou e o g a e wa s, i o e aces. C is s c u c , w ic is is i e, wea s is o y ame. au w o e, "A e c u c es o C is sa u e you" ( om. 6: 6 . e omi a io s wea ei ow is i guis i g ames a o o me , oc i es o ac ices. C is is e o y ea o is c u c (E . I :22 , u me a e c ose o ea e omi a io s. Eac co g ega io o C is s c u c is o e see y i s ow e e s (Ac s 4:2 . e omi a io s a e u e y go e i g o ies. C is s c u c o ows o y e i e (Ma . 28:20 . e omi a io s a e gui e y c ee a ooks w i e y u i s i e me a a i io s o me (Ma . : . e c u c a C is ui wo s i s as e o e e i is wo ( o 4:24 . e omi a io s c a ge ei wo s i o sui e wis es o ei mem e s a ea e s. C is s c u c eac es eo e o e sa e as C is o ai e . ey mus ea e gos e eac e , e ie e i a e a i e o e sa e (Ma k 6: 6 . e omi a io s eac o e ways o sa a io . Some o e sa a io y ai a o e w ic Sc i u e c ea y e ies ( as. 2:24 . O e s ema a o y S i i a ism, u e i e k ows o y "o e a ism" (E . 4: . Some osi sa a io o wo ks o uma me i . au ai y ec a es a i is, " o y wo ks o ig eous w ic we a e o e" (E . 2:8 . C is o es, esses a sa es is c u c (E . :22 2 . u e omi a io a ism is co a y o is wi (I Co . : 0 . ose w o omo e e omi a io a ism s a co em e y im. We a e o o "ma k em a a e causi g e i isio s a occasio s o s um i g, co a y o e oc i e w ic ye ea e : a u away om em. o ey a a e suc se e o ou o C is ..."( om. 6: 8 . e omi a io a i isio wa s e yi g aye o esus o e u i y o is eo e ( o : . I e C u c o C is you ca e e ie ce ue, u e omi a io a C is ia i y. Come a see. W ***
THE HOLY SPIRIT AND YOU
e o y S i i is a i i e e so , a mem e o e o y go ea . I is e o eous o i k o im as me e y a owe , i ue ce o ee i g. Mascu i e o ou s a e a ie o e S i i ( o 4:26 . A i u es o e so oo a e gi e im. e s eaks ( e . 2:2 e ea s ( om. 8: 4 e o i s (Ac s 6:6 . e o y S i i ays a i a o e i ou sa a io . We a e a i e i o e ame o e a e , e So a e o y S i i (Ma . 28: . e is e sea o ou sa a io a e "ea es o ou i e i a ce" (E . : 4 .
Co a y o o u a o i io , Go s S i i is o gi e o a ie si e s o co e em. " ecause ye a e so s, Go se o e S i i o is So i o ou ea s" (Ga . 4:6 . e S i i , oug e i s i e Sc i u e, wo ks o e mi s a ea s o si e s, co ic i g em ( o 6:8 I e . :2 . W e a si e e ie es e gos e message ega i g C is , e e s a is a i e , e ecei es emissio o si s a e gi o e o y S i i (Ac s 2: 8 . us e S i i is gi e , o o make us so s, u ecause we a e ecome so s o Go . Go gi es is S i i o ose w o i ai o ey C is (Ga . : 4 Ac s : 2 .
Wi ou Go s S i i , you ca o e sa e ( om. 8: . You ca o ecei e e S i a a om C is ia a ism ( o : Ac s 2: 8 . W
GOD'S REMNANT
Scripture teaches that God has always had a faithful few in the earth who served him. That small group is described as a remnant, i.e., "A small fragment; an end of a bolt of cloth of good quality but small in size."
In Noah's day the remnant consisted of Noah and his family, just eight souls (Gen. 6:5-10). * In Sodom and Gomorrah the remnant was only four souls (I Pet. 2:6-7). * In the days of the Exodus, of those adult Hebrews who escaped Egypt, only Joshua and Caleb were counted faithful to enter the promised land (Num. 14:29-30). * Throughout their history, the great majority of the Hebrews refused to walk in the paths of God. In Elijah's day God had only seven thousand who had not bowed unto image of Baal (I Kings 19:18). Isaiah told his generation that there was only "a very small remnant" who were faithful (1:9). Just a remnant survived the Babylonian Captivity to return home to Canaan (Ezek. 6:8). * Jesus never expected the vast majority of people to follow him. "For narrow is the gate and straitened the way, that leadeth unto life, and few are they that find it." (Matt. 7:14). "Many are called, but few are chosen" (Matt. 22:14). Paul affirmed that today there is "a remnant according to God's election of grace" (Rom. 11:5).
It is the faithful few who always have and always will carry the Cause of Christ forward.
One is not predestined or programmed to be part of the remnant. It is a matter of personal conviction, based on teaching and guidance. When we preach the gospel, those who believe and choose to be baptized are saved (Mk. 16:15-16). Like newborn babes they must long for the sincere milk of God's word (I Pet. 2:2). To receive the reward for the remnant we must be faithful unto death (Rev. 2:10).
Only God know for sure if a brother or sister is truly part of his remnant. Only He can discern the thoughts and intents of the heart (Heb. 4:12-13). We can only judge by the fruit they bear if they are part of God's remnant (Matt. 7:16-21) . Each of us must examine ourselves to see if we are part of the faithful remnant (I Cor. 11:28).
This truth presents many lessons for us today. * A large church is not necessarily a faithful church. * That a body of people is small is no reflection on their standing with God. "It is the remnant that shall be saved" (Rom. 9:27). * That the majority of people may believe a certain doctrine is not proof it is acceptable to God. It may be just the opposite. * That the wealthy, highly educated or powerful do not embrace a particular teaching is no proof it is not a true principle of the Christian faith. Many prefer the broad gate. * We must not expect everyone to follow Jesus. We should not be discouraged when the majority turns its back and only a remnant chooses to follow the Master. * We cannot expect everyone who makes a profession of faith to be wholly committed to Christ to the end. They never have and never will. JHW
14 DO YOU REMEMBER?
Se e a yea s ack a o so g aske , " o You emem e e ays o Ou i es?" Moses e cou age is e ew e e o " emem e e ays o o , Co si e e yea s o ma y ge e a io s" ( eu . 2: .
i i g i a e a o c a ge w e ma y es ise e i gs o e as a w e e mo a a s i i ua co usio e ai , ma y you ge C is ia s a e e e k ow ose wo e u ays w e Go s essi gs es e u o is c u c a s e os e e g ea y. om 00 o 0: A o ou e e o e e C u c o C is a ga e emse es wi ou s i o ese a io o e se ice. ey e ie e i e c u c , o as ei sa io , u as Go s sa e eo e. e e was a o y i e o mem e s i i e c u c . We a co i e ce i ou ai . We we e g owi g. We we e ui i g. Ou c am io s me a ou e ose o e sec a ia wo . Ou eac e s a ou mem e s k ew w a ey e ie e a w y. Mos mem e s we e i e ea e s a k ew e oug o gi e a accou ei ai o a y w o aske em a ou i (I e . : . Ou e e we e o as ame o ei ai o ei c u c . ey we e o a o oge ic o e sac e u s ey o esse . ey s oo u o e c u c a a e y e e e e agai s e e emies. A co g ega io s a a eas o e, o e wo, e a ge is ic og ams eac yea . We ca e em gos e mee i gs. Ca a e eac e s w o k ew ow o ea si e s o C is we e i i e o come a eac . We k ew ow o k ock o e oo s o ou eig o s omes i i i g em o come a ea e gos e , a we i so. Usua y e e wou e a a es o sou s. I was o u commo o ma y o es o . eque y, a e co g ega io s i a ci y o a cou y wou oo ei esou ces a com i e ei e o s i g ea ci y wi e gos e cam aig s. ose e o s a a g ea im ac o a e commu i y. e e wo ke og e i o e a a mo y. ey go o k ow eac o e mo e i ima e y. C is a is c u c we e e a e a g o i ie . ack e ousa s o a e age C is ia s ea e ow o e e ec i e sou wi e s. ey use c a s a i ms i s e e o e y ski e e e a we o eac i g ei eig o s. Ma y o ose sou wi e s w o we e o eac e s, wo as ma y o mo e isci es as i ei mi is e s. We se ou u e s o missio a ies o a e o s c u c i ew commu i ies a ome a a oa . We se em o o ig we s o eac a mi g ec iques, u o eac e gos e a sa e os sou s. C u c es we e a e i o e 00 a io s o e wo . Ou eac i g e e we e i e me . ey we e u o sc i u e. ey c ea y u e s oo w y we wo s i e a se e as we i a ey we e o as ame o a ai o eac ose i ica u s i a y o um o ci cums a ce ( om. : 6 . Ou eac e s we e a mi e a es ec e o ei i e k ow e ge a ei ski i wie i g e swo o e S i i (E . 6: 0 , a e a o ei a ai me s i e uca io a ei i e ac io i commu i y ci ic associa io s. Ou eac e s ge e a y s oke wi o e oice i oc aimi g e esse gos e o C is . ey cou isag ee a ou mi o ma e s a o i io s wi ou ei g isag eea e. ey i ec e ei a ows a e e emies o C is a is c u c a e a a eac o e . Ou C is ia sc oo s we e as io s o u a se e e c u c a e a yi g o c a ge e i o a uma e omi a io . When our young people who attended them came forth they were stronger in faith and more useful to the ki g om, a e a co use a weake e i ei commi me . eac e s i ou sc oo s we e c ose ecause o ei i e k ow e ge a oya y o C is and the church rather a o e asis o ig e e uca io gai e i secu a a e omi a io a sc oo s. ack e a se eac e s we e om y e ec e . A os a es e so ou o ace a ey soo e us o o e o ies o eo e.
agica y i gs a e c a ge . I i y ose you ge C is ia s w o we e o i i ege o see e c u c i ose wo e u ays o o . May Go i is me cy i g is eo e o e e a ce, u i y is c u c a es o e o e e a i ess s e o ce k ew. e e e ewa egi wi eac o us e so a y. W
15 VOCABULARY OF CHANGE AGENTS
e s eec o a e so ca gi e i ica io o w e e ey a e om, o w a e e w a ei e igio o o i ics mig e . e e s s eec e aye im (Ma k 4: 0 . ose w o a e o se a a e o ice a ose w o a e omo e s o e c a ge mo eme use a um e o u ique e ms a e ea ei ea i gs.
ose o e c a ge mo eme o o ge s eak o "brotherhood." e c ic e m is "fellowship." is usage e o e ou o e es o a io U i y o ums wi e C is ia C u c es. " o e oo " sou e oo e c usi e so ey a o e e wo " e ows i " o esc i e ou e a io s wi e ow mem e s o e c u c es o C is a e e e " o e oo " o e com ass ose o e C is ia C u c es. Age s o c a ge o o ge s eak o "the Lord's church," i is "our faith tradition." C aimi g o e e o s c u c is oug o e a ow a esum i e. "Ou ai a i io " sugges s a we, ike a e omi a io s a e ou a i io s, o e o w ic a e su e io o e o e s. a e a s eak o y o "Christ as the founder of the church of Christ," c a ge age s e e o s eak o A e a e Cam e a a o S o e as e ou e s o ei e omi a io . I e es i g y, a wou a e come as a s ock a a su ise o ei e o ose g ea me o Go . ey e ica e ei i es o esca i g e omi a io a ism a eaki g ow i s wa s. * "Grace" is a a o i e wo i e oca u a y o ose w o wa c a ge. I is a a e se mo , a ic e o co e sa io o ei s a oes o me io i . G ace is su e y o e o e g ea emes o C is ia i y. o e cou e sa e wi ou Go s g ace (E . 2: . u c a ge age s mea mo e a sa a io is a u me i e gi o Go s a o . As ey use e e m, ma y o em a e i mi g ace a wi sa e a e so wi ou im a i g o e o e ie o e co i io s o sa a io se o y e o y S i i . Mos o a , ei co ce o g ace wi e a si e e sa e e o e a may e e e wi ou a ism o e emissio o si s (Ac s 2: 8 . G ace a o e is us as o eig o Sc i u e as ai a o e. A oug i seems so u o com o o ose w o a e u ea e a ig o a o Go s Wi , i is i ea i y, a a se oc i e a wi ea o e o isas e . C a ge age s o e o s eak o "freedom." Ce ai y ee om is a i ica co ce . " o ee om i C is se (us ee" (Ga . : . C is as ee us om e o iga io s o e aw o Moses. u makes us ee om si , ig o a ce, e o a su e s i io ( o 8: 2 . u w e c a ge age s s eak o ee om a mea a we a e ee o ig o e i e eac i gs a es ic e way we wo s i a se e Go . Es ecia y o ey wis o e ee om e e c usi e o e ess o C is ia i y a e c u c . e c a e ee om o e ows i a e acce e y e omi a io a o ies. ey c a u e e imi i g o iga io o "si g a make me o y i ou ea s" i wo s i (E . : . ey wa o e ee o use i s ume a music. e wis o ee wome om e imi a io s ace o em y e sac e w i e s (I Co . 4: 4 . o o e s o c a ge ike o s eak of "patternism." You may es assu e a is e m is o com ime a y. a e i is a sa cas ic u ow o ose o ei e e w o e ie e w a Go sai a ou is " a e o sou wo s" ( im. : a ee o iga e o " o a i gs acco i g o e a e " Go as s ow us ( e . 8: . ose commi e o c a ge o e e e o "traditionalists," mea i g ose w o o o em ace ei ca o c a ge. e wo is e o a i e. i s i im ies a w a we o as ai is ea y o y ou a i io . Seco y i im ies a we a e o as io e , o so e e a ou o a e e ce u wo y o a e io . e ac is we g a y acce e i su si ce i is u e a us ecause o ou e e mi a io o c i g o e " a i io s" ecei e om e a os es o C is (II ess. :6 . omo e s o c a ge a k a o a ou "legalism" a "legalists." ega ism is e i e : " . Em asis o e e e a e a e s i i o e aw. 2. e ie i sa a io y o e ie ce o e aw a e a y e g ace o Go o y ai . . U ue s ess o ega e ai s wi ou a a ci g co si e a io s o us ice o me cy" (Diet. Of Religious Terms, Kau ma . C a ge age s wa o ks o i k a a w o o ose em a e a ow ega is s. A wou ag ee a e a i u es esc i e a o e a e au y, u es ec o Go s Wo a o i g o e ie ce e e o a e o ega ism. ey a e e u ame a as ec s o ai u isci es i . esus sai , "I ye o e me ye wi kee my comma me s" ( o 4: . Wi e sa mis , wi ou s ame o a o ogy, we ec a e ou o e o Go s comma me s ( s. :4 . W
6 THE PARABLE OF THE MOSQUITO
us ece y I isi e a o ie w o is co i e o a co a esce ce ome. us 6 , i was s i s o g a ea y. e ow e is ow usi ess a was ou is i g. e o e ig a i y mosqui o a e o im a i im. W e e e e s i g e us e i away a oug o i g o i . u i e seco s a e c ea u e was o im, i i ec e im wi a e i e i us. A ew ays a e e e e ie ce e e , c i s a ea ac es. ee ays a e is o e ou im o e oo o is ome, i a ee coma. is iag osis, i a e ce a i is. ysica y e eco e e , u e su e e i e e si e ai amage. o ay e is muc ike a s oke ic im. A ecause o a i y mosqui o ca yi g a i isi e i us. is oo e ow s u o u a e e e ie ce emi s me o a e i e s i i ua i us a is ei g s ea amo g C u c es o C is . e e a e me ci cu a i g amo g us ike a mosqui o. ey ook a seem a m ess e oug . Ma y e e o ca e o e i eas ey a e omo i g, u ey mis ake y iew em mo e as a a oya ce a a ea y ea . ey isease ey a e ca yi g is ca e "C a ge." e ca ie s o is isease a e a a o eac e s a u i e si y eac e s w o a e ake i u o emse es o i o uce e o u io a y c a ges i o e ai , wo s i a i e o ou co g ega io s. ey a e success u y i ec e a a ge um e o you g me w i e ey we e a e i g C is ia U i e si ies. ey a e go e o a soug ou osi io s i ou c u c es....a egu o s ea ei ea y i eas. Sco es o c u c es a e a ea y i ec e .
So as ic a e e c a ges o ose a a y co g ega io a em aces a o ows em o ei ogica e wi o o ge e a C u c o C is . e sym oms a e easi y isce e : a oss o es ec o e au o i y o e i e i e i e o e C u c es ecia y a e usa o ecog i e e aw o si e ce a o i s us o go eyo w a is w i e (I Co . 4:6 . ic ims a e es ess a o e wi e wo s i C is o ai e a c a e e e ai me a se sua e ci eme . ey e o e e ie ce a ma ke c a ge i ei a i u e owa e ow C is ia s, as a ese , w o o o em ace ei og am o c a ge. ey ee a s o g u ge o eac ou a e ows i e omi a io a eo e a ei ac i i ies. Si gi g aises o Go wi e sac e ym s o e as is u easa o ic ims. ey ema ew so gs a i s ume a music o accom a y em. ei s i i ua a e i e o e o s Su e ags a ey i i ecessa y o u i i o a commo mea o ei e ies.
e i us a ec s ei a i i y o ea Sc i u e. W e Go says, "I e mi o a woma o eac , o o a e au o i y o e a ma " (I im. 2: 2 , o ei au ice eyes i seems o say i is a ig o wome o o us a . W e e ook o Go says, " y wo ks a ma is us i ie a o y ai o y" ( as. 2:24 , e wo s a e sc am e i ei mi s a come ou "a ma is us i ie y ai a o e wi ou wo ks." e c a ge i ei s i i ua e so a i y is o ou ce . ey is ike ei ow s i i ua a ces o s a em ace ose w o es ise e c u c o w ic ey a e mem e s. ey o e ee as ame o w o ey a e a y o isguise ei aces o wo s i , y ca i g em "Commu i y C u c es" o some o e o i ica ame.
is i a i ec io as eac e e i emic o o io s amo g ou eo e. I ca o y e oug u e co o y iso a i g ose i ec e a o a owi g e ca ie s i o e u i s a c ass ooms o co g ega io s. S u e s s ou s u sc oo s w e e is isease is ee i g, es ey oo e i ec e . A y comi g om a c u c o sc oo a is i ec e s ou e ca e u y e ami e e o e ei g acce e i o e e ows i o a co g ega io . e o w a e i e amage a o e sma mosqui o i o my ie i . e wa e w a o e omo e o c a ge ca o o you co g ega io . W
IDEAS ABOUT EVANGELISM IN THE 21 CENTURY
It is not enough for us to oppose the errors of the change agents. We must be actively engaged in building up the kingdom of Christ. Too many of our churches are stagnant in growth. More than a few seem to have quite trying. From my perspective our lack of evangelism flows from several sources: * Preachers and elders do not seem to understand the evangelistic imperative of the gospel. We do not exist just as a worshiping or fellowshipping body of people. A major reason for the church's existence on earth is to "go preach the gospel to every creature" (Mk. 16:15). * Since evangelism is hard work and since there are many negative responses to each positive reception, many brethren have chosen to erect a building, offer teaching and other activities and leave it up to the lost to come and get the blessing if they wish to. * If the preacher and elders of a church make little or no evangelistic effort outside of the assemblies of the church, there is little incentive for other members to do so. * We must be reminded that failure to evangelize is disobedience to Christ and thus sin. It reflects a lack of genuine love for Christ (John 14:15). * Another reason for our retreat from active evangelism is that we are wedded to approaches that are not effective in our generation. In days past gospel meetings were the primary method for reaching the lost. Today few people in America attend gospel meetings in a church with which they have no affiliation. Yet some churches still dutifully have their meetings to which few if any non-Christians come. Most people in our generation will be won, one at a time by personal instruction. That demands personal involvement It demands time that most prefer to use for other purposes. * Rather than reject all of the methods of the past we need to sample all of them and find which will work in our community. Perhaps by modifying them or combining them we can come up with an effective modeL * Another cause of our decline is our failure to teach and convince the average Christian that he is a member of Christ's royal priesthood, (I Pet. 2:5-9), thus he has an important role to fill in the life and work of the church. Too many of our people have gradually slipped into the false notion that activities such as evangelism are the work of professional church employees. The don't realize it but they are thinking of preachers just as denominational folks think of their pastors. * The fear of rejection by those whom they approach, keeps multitudes, including many church leaders, from actively approaching their neighbors about Christ. Proper biblical teaching would make it clear that rejection by the multitudes is to be expected by those who go forth with the Lord's invitation. * Still another cause is a loss of faith and conviction in the power of the Gospel to win sinners to the Savior. The Bible makes that claim (Rom. 1:16). God can still open the hearts of sinners (Acts 16:14) as in days past, but we don't seem to believe that he can do so. We see ourselves as incapable of persuading our neighbor so we give up and quit trying. * Another powerful factor is the prevailing philosophy of postmodernism that has settle like a cloud of deadly pollution over the minds of many Americans, including Christians. The postmodern view is that all religions are of equal value, thus there is no advantage in one over the other. It strongly asserts that no one has the right to judge another person to be wrong in his faith, worship and practice. That leaves many Christians unable and unwilling to even attempt to show their neighbors that their religion is not acceptable to God and that Christ's way is the only acceptable way to approach God. Postmodernism preaches that truth is not absolute and that each person, each culture, each religion, discovers it own truth, all of which are of equal value and acceptable to God. Such a world view is absolutely contrary to the gospel of Christ and it is paralyzing to the Lord's people who fall under its influence.
The solution is: * For Christian leaders to show the way, leading by their good example; * By teaching our brethren the importance of sharing their faith; * By providing instruction on how to talk to others about Christ; * By seeking and trying new and better methods of outreach; * By providing the tools o evangelism: tracts, home Bible Study materials (Videos, tracts, correspondence courses, etc.). * By increasing the amount of seed we sow outside of our meeting places. We must utilize the marvelous tools God has provided to sow the gospel seed. Radio, television, the Internet, Newspapers, the mail, all of these venues allow us to get the seed into the hands and hearts of people. Then when Christians speak to them about Christ, or invite them to our services, the seed already planted will make them receptive to their invitation.
May God help us all to be zealous workers for the Master who gave his life for us. Strong, growing churches can best resist the challenge of the change movement. JHW
18 AVOIDING THE DITCHES
e ig way o o i ess as a ge ous i c es o o ig a e a si es. W e e we w eck o o e si e o e o e is o i e co seque ce. e esu s a e a a i ei e case. Moses wa e Is ae , "Ye s a wa k i a e way w ic e o a you Go a comma e you, Ye s a o u asi e o e ig a o o e e " ( eu . : 2 . om e ea ies ages, Go s eo e a e ee ague wi e e emes o i e a ism a ega ism. e g ea c a e ge o e e y C is ia a co g ega io is o mai ai a a a ce osi io e wee ese wo e e sio s o Go s way.
What is Legalism? ega ism is a u w o esome a i u e owa e igio . I is a i ea o aw wi o oug o e s i i o i e o i . au was a mi is e o e " ew co e a , o o e e e , u o e s i i o e e e ki e , u e s i i gi e i e" (II Co . :6 . ega is s a e a g ea e co ce o u es a o eo e. W e esus ea e e oo i a i a e es a, e ega is ic ews s owe o sym a y o e ma . a e , ey e secu e esus ecause e oke ei u i s i e u es a ou Sa a kee i g i so oi g ( o : 8 . e emi e em a , " e Sa a was ma e o ma a o ma o e Sa a ..." (Ma k 2:2 . ega is s wo s i e aw mo e a e aw gi e . a i io s a e g a ua y e e a e o equa i y wi Go s aw i e ega is ic mi . A ega is is o sesse wi e ai s a ume ous i sig i ica ma e s, w i e casua y o e ooki g se ious ma e s o ma o im o a ce. a isees w o we e ega is s, we e sc u u ous o i e e e ei ga e e s mi , a ise, a cummi . Ye ey a i e i e es i weig ie ma e s o e aw suc as us ice, me cy a ai (Ma . 2 :2 . ey ma o e i mi o s w i e mi o i g i ma o i gs. Wi e ega is , e e is a ways e is osi io o make a i io a u es o ei o ce w a ey e cei e o e Go s aw. e a isees o esus ay we e c assic ega is s. ey ou ea y u e s a g ie ous o e o e, a ai em o me s s ou e s u ey emse es wou " o mo e em wi ei i e s" (Ma . 2 :4 . ames e s us a "O e o y is e awgi e a u ge, e e e w o is a e o sa e a es oy" (4: 2 . W e ma se s imse u o c i ici e a u ge is o e , e as cease o e a oe o e aw a is co em e .
What is Liberalism? I oo is a mis ake a i u e owa C is ia i y. e i e a as a ow iew o Sc i u e. Mo e e eme i e a s e y e mi acu ous e eme o e i e. ey ques io e u , com e e i s i a io o Go s Wo . Es ecia y o y e ec e i e as e i a au o i y i e igious ma e s. I i e a ism e e is a ways a wi i g ess o ace uma wis om a o e e e ea e wis om o Go . i e a s ee a ey ca se ec e o io s o e i e w ic ey c oose o acce a o ow. We a e esc i i g a ame o mi a oes o ee o iga e o o a a Go says o o. We e i i e y a e a e eme o i e a ism i e o s c u c o ay. I is a mo eme away om oc i a eac i g. I su s i u es su ec i ism o o ec i e i ica au o i y. I s ows a wi i g ess o e ows i e omi a io s. I com omises u wi e o . I is u a y wi sim e ew es ame wo s i . is s i i as a ways ou e i e g ou i C is ia U i e si ies.. e Sa ucees o C is s ay we e i e a s.
e e a u e o ou " o i s i u io a " e e i e 0s i o e ou o em wi ega ism. om e i ow we a e a a sma u oisy a o "u aco se a i e" e e w o a e ca ie o a e ige e agi a io agai s a w o wou o ee o ei ema s. acki g a sig i ica o ga o commu ica io a c am io s w o comma e wi e es ec , ey a e o succee e i o gi g ei ow i e e e e ows i , oug o yea s ma y a e ie o o so. ike a o i e oo , is ega is ic e eme a e im ose a eci e im o ou o e oo .
o ay w i e we e u e e ega ism o e ig , we a e ace wi a muc g ea e ea om a wa e o i e a ism o e e . is assau is o igi a i g ima i y om ose associa e wi ou C is ia U i e si ies a ei o eges. Mos o em a e me wi ig e uca io a c e e ia s a a o owi g amo g e you g a u s o ou c u c es a sc oo s. e e a e a i g ma ke success i ma y o ou a ge ci y c u c es a a e you ge mem e s i s. W i e ew o ese " i e a eac e s" wou o e y ques io e mi acu ous e e s o e i e, o e i s i a io o e Wo , y ei wo s a ee s ey emo s a e a ey o o es ec e au o i y o e i e i egu a i g e ai a ac ice o e c u c . ey a e wo ki g o oa e ou e ows i o i c u e a o e omi a io a o ies. ey es ecia y c a a a i g o si g wi ou i s ume s, c oi s a so ois s. ey wis o mo e wome i o o es o u ic ea e s i . ey i k ey a e ou a ew way o i e e i g e i e a wi a ow em o o a o is a s i c aim o e ew es ame C is ia s. I ey ca o ca u e a ea ou o e oo i o ei i e a cam ei u u e wi e wi e C is ia C u c es a isci es o C is w o a e o g o e e same a . Ei e o e i c es esc i e e ei wi w eck a es oy a co g ega io . Go s way is e i ica way a s a s e wee ese wo e emes. May Go g a us wis om o c ea y see is way a e cou age o wa k e ei . O y y so oi g ca C u c es o C is su i e e cu e c isis. W
OUR PAST, THE KEY TO OUR PRESENT PROBLEMS
Across the nation Churches of Christ are faced with a host of preachers and teachers who have undertaken a campaign to mold and changed them according to a new pattern. These "agents of change" think they have found something new and better for the Lord's church, but in reality what they are promoting is almost identical to the changes proposed by the progressives among our churches in the 60 years from the end of the Civil War to World War I. The changes they insisted upon ravaged our brotherhood with strife and division. When the dust was settled there were two separate bodies; Churches of Christ and Disciples of Christ/Christian Churches. Those who departed from us had begun a journey which continues to this day, farther and farther from the Biblical ground their fathers occupied.
* Those brethren were unhappy with our acappella singing. They desired choirs, soloists, pianos and organs. * They felt that a brotherhood of independent congregations could never do the Lord's work in an adequate way. They proposed all sorts of brotherhood organizations to manage that work. They created missionary, Bible, tract, publishing, benevolent and other societies, believing they could do it better. * They were convinced that our preachers were not reaching their full potential as simple ministers or evangelists, and so they reshaped theirs to be pastors and reverends. * They felt lonely an alienated from their ministerial peers in other religious bodies, so they joined their ministerial alliances and eventually the Federal Council of Churches (Now, The National Council of Churches). * They were embarrassed at their fathers' resolve to be Christians only and the church which Christ built and blessed. Such an approach seemed narrow and ungenerous to others, so they began to seek acceptance as fellow denominationalists. * They felt shackled and restricted when obliged to abide by the authority of the New Testament in their faith and practice. They needed the Old Covenant to broaden their range of options for worship. Eventually, even that did not provide adequate latitude for their innovations. * They concluded that we were mistaken in not placing women in our pulpits and leadership offices. So they remedied that by doing so. * Eventually they concluded that the whole idea of restoring the original faith and practice of the church was an obsolete and unworkable idea and abandoned it.
Within 40 years (by 1906), the differences between the progressives and our fathers was so great that it was clear they were two different bodies of people. Today you can examine the mature fruit of their progressive ideas by visiting a Disciples of Christ church. They still talk about our common past, but in faith and practice there is little that we hold in common.
Today the seeds, if not the plant, of all of these departures from the faith are found among us. Many of the great grandchildren of those courageous men who stood in the forefront of the battle and salvaged a small remnant of faithful disciples are prepared to embrace the apostasy that was rejected by their forefathers. Like Hymenaeus and Alexander, they are making shipwreck concerning the faith (1 Tim. 2:19-20). Let all who love the Lord reject their overtures. JHW
20 IS BAPTISM A WORK OF MAN?
Some o ks a e a ism as "a wo k." Si ce e i e says, " o y g ace a e ye ee sa e oug ai a a o o you se es, i is e gi o Go o o wo ks..." (E . 2:8 , ey co c u e, i a ism is a wo k i e imi a es e ee o Go s g ace. I is ey a e mis ake :
e i e me io s ee i e e ki s o wo ks i co ec io wi ou e igio : There are works of God that we must do. esus sai , "We mus wo k e wo ks o im a se me..." ( o :4 . " is is e wo k o Go a ye e ie e o im w om e a se " ( o 6:28 2 . e e sai , " e a ea e im, a wo ke ig eous ess, is acce a e o im" (Ac s 0: . au w o e, " o i C is esus ei e ci cumcisio a ai e a y i g, o u ci cumcisio u ai wo ki g oug o e" (Ga . :6 . 2. There are works of the law of Moses w ic a e o o a ai ow a C is as come. au w o e, " y e wo ks o e aw s a o es e us i ie ." (Ga . 2: 6 . us "we a e us i ie y ai a a om e wo ks o e aw (o Moses " ( om. :28 . 3. There are works of man's own righteousness. " o y wo ks o e i ig eous ess, w ic we i ou se es, u acco i g o is me cy e sa e us..." ( i . : . Suc wo ks o ma s ig eous ess a e ci e i I Co . : "I I es ow a my goo s o ee e oo , a i gi e my o y o e u e , u a e o o e, i o i e me o i g." o ma e ow goo o ow ma y, suc i gs ca o sa e us om si . O y e oo o C is was es away si s (I o : .
emem e w i e wo ks o e aw o Moses a wo ks o ou ow ig eous ess a e o o a ue o sa a io , e wo ks a Go o ai e a a oi e o us a e. Sc i u e says c ea y, "Ye see a y wo ks a ma is us i ie , a o o y y ai " ( as. 2:24 . a ism was o ai e y Go as e a oi e ime a ace w e e e wou sa e us om ou si s. We o o e ie e i wa e sa a io . We e ie e we a e sa e y e oo o esus w e i ai we o ey is comma o e a i e (Ac s 0:48 . W
2 BEFORE YOU INVEST IN A NEW THING, CHECK IT OUT
Folk-wisdom is a wonderful thing. Without the advantages of higher education, our forefathers learned valuable lessons of life and encoded them in wise sayings. "Don't buy a pig in a poke," i.e. don't make a purchase without first inspecting the item. There is a certain risk in ordering merchandise from a catalog. The actual product is often not the quality that the picture implies.
Those progressive-minded elders, preachers and members, who are taken with the proposals for change being promoted by some of our university scholars, really need to check out the actual product before they buy the package. What sounds exciting in a religious journal or a book may appear quite different in a real life setting. They owe it to themselves and the church to visit a Disciples of Christ Church. There was a time (125 yrs. ago) when these folks were one with us in faith and practice. They chose the road now being promoted in a flurry of books being produced and circulated by faculty members of Abilene Christian University and endorsed by the president of that institution, To see the end results of the "drive to introduce change" in our brotherhood, "go and see." Then you can make an informed decision whether or not to proceed.
* In a Disciples Church you can see the "new hermeneutic" at work. Their seminaries have been instilling in their students this approach to the Bible for a full century. One's approach to the Bible plays out in the faith and practice of the congregation. * You can see the kind of music the agents of change will bring into your worship assemblies. When the question of instrumental music in worship is no longer a "faith or salvation issue," you get not only the pipe-organ, the piano and the chorus, but the rock band as well. * There you can see first hand what the talk about "freeing our women to serve God" is really all about. They have women preachers and elders. * You can see how replacing the search for Bible authority on questions of faith, practice and morals with the "story telling" approach can lead to gay membership and ordination. * You can see for yourself the real meaning of, "we are Christians only, but not the only Christians." There you will find participation in the Billy Graham type of crusades, membership in the ministerial alliance, acceptance of the unimmersed as fellow-Christians and membership in the World Council of Churches. * You can see how "we can do anything the Bible does not condemn" plays out in the practice of a church. First they rejected the idea of "the law of silence" that says we can only do what the Scripture authorizes us to do. They then abandoned "book chapter and verse" Bible preaching. They now have no trouble embracing things clearly forbidden and condemned by Scripture. * You will see the fruit of theological liberalism in the life and teaching of a church. Many of their theologians and preachers blush not to lay their sinful hands on the sacred text of the Bible and question if it is even legitimate. * You can see a full blown denomination. With its national governing body, headquarters, presiding officers. They now proudly acknowledge that they are truly a denomination. * You can see the kind of preachers it genders; reverend pastors whose preaching has been reduced to the level of cold water * You can see a dying church. For half a century the Disciples have been declining in membership. Standards have been lowered to the bottom notch, entertainment has replaced worship. Every new social fad of liberalism has been embraced, still they are dying.
Please, Christian leader, before you buy the "change" package being promoted among us, make the visit; check it out. Is this where you really want to go? Once you invite the change-makers in, the likelihood of restoring the Biblical faith and practice of the past is almost nil. JHW
22 LET'S DISARM THE ENEMY
C a ge age s a e a e ma y success u ows y accusi g ose w o o ose em o ce ai ai u es i ei eac i g, wo s i a ac ice o C is ia i y. e e ec i e use o is a oac as ee e easo a ge um e s o e e a ow ese a se eac e s o s ay a u c io i ei mi s , e e oug ey ea y o o ag ee wi ei i oso y a ca o c a ge. e c a ge age s ese emse es as easa , ki , ca i g a o e a a si ce ey em asi e ac ici g e i ci es o C is i ai y i e, ese e e o e a em.
o isa m a eu a i e ese accusi g i a e s we mus i e ou i es a o ou wo k i suc a way as o u e ie o ei accusa io s. I c a e ge e e y eac e amo g us o co si e e o owi g sugges io s w ic wi e ec i e y isa m em. W e we eac , e e u e ese e i o e (E . 4: . Away wi a s , a e u oc ama io s a i su a o e e e goo eo e. Away wi sa casm a i icu e i e u i . " e you s eec e a ways wi g ace, seaso e wi sa , a ye may k ow ow ye oug o a swe eac o e" (Co . 4:6 . W e we a e o co ec a o e , e us o so wi o e a com assio , i a s i i o ge e ess (Ga . 6: . ea e e i g o e o sis e as you wou wis o e ea e we e you i ei ace (Ma . : 2 . e us e e e qua e some a ac ious i ou a i u e a co uc . Age s o c a ge ea y make a issue o e qua e s a i isio s a isg ace ou co g ega io s a ma y o ou eac e s. Go as o use o e ac ious ma , o s ou we ( i . : 0 . e eace make s (Ma . : . Gi e " i ige ce o kee e u i y o e S i i i e o o eace" (E .4: . I i isio mus come, e i c ea y e a e a s o e age s o c a ge e us i e ou ou se mo s i e e y ay i e wi ee s o se ice, ca e a com assio o ose a ou us (Ga . 6: 0 . G ea ess is i se ice o i osi io o ecog i io (Ma . 20:26 28 . e s us wo k o make ou wo s i se ices u y mea i g u so a o o e ca com ai a ey a e y, o i g a i e ess. We a k ow e i e e ce e wee si gi g a eac i g a is u i s i i g a a w ic is. W e e wo s i a esso s a e u i i g a i s i a io a , c a ge age a e owe ess. e us e ess c i ica a u gme a o ou e e a seek e goo ey o a we u o i . I we a e o es , eac o us a s s o o e g o y o Go ( om. :2 . A o us a e imi e i some a eas o ou k ow e ge. A o us es e a e y ee me cy i we o e o e sa e ( i . : . A o us a e ee w o g is some a eas o ou i ki g a a o make a us me s as we ea e e e . e ce we ee o e a ie wi eac o e a s ow o a ack, co em o e ec a o e wi w om we i e . We s ou ecei e eac o e as C is ecei e us w e we i s came o im ( om. : . Suc a a i u e is " o e g o y o Go ." e us e ue s u e s o e sac e ook. C a ge age s s ame a i icu e us as me e ike s w o k ow o y e ou e w a i gs o e wo o Go . S e e ecessa y ou s i you ooks, sea c i g e Sc i u es a e i yi g you i o ma io so a w e you eac a eac , you ca o so wi au o i y (Ma . :28 2 . us e a e , o ma ca gai say you message ( i . : e i e es e i you g eo e. W e e ey a e eg ec e ey wi ei e ea e e c u c o g a i a e o ose w o s ow i e es i em. C a ge age s a u e em i o ei si ke we a ei a os asy. e e i e i a a eas w e e Go as o egis a e . Ma y i gs i ou i e a socie y c a ge o e e e . We a e mo e ui i gs, c ea u e com o s suc as ai co i io i g, cus io e sea s, ca e e oo s. Suc i gs wi co i ue o im o e a we s ou e o esis a o em. e i m i e esse ia s o e ai u e i e i a o e a eas. Suc i gs as e g o se ices, ew ym a s a so g ooks a e ma e s we mus o qua e a ou . e e a ge is ic. o a ow you se o e co sume wi ig i g e o . e a sou wi e . Su o missio a ies. ui u e cause a e a use a o you ime a e e gy s oo i g a ose w o a e go e as ay.
o ow ese sugges io s a you wi c ea e a e i o me w e e c a ge age s ca o succee . ei ca s wi a o ea ea s ecause you a e isa me em y you wise co uc . W
2 DELUDED DISCIPLES WHO LOATHE THE LORD'S CHURCH
Since the Youth Rebellion of the 1960s we have witnessed the bizarre phenomena of Americans who are so disenchanted that they loathe their nation, their race, their culture, their parents, ancestors and their religious heritage. They even hate themselves and seem ashamed of the life they enjoy.
This self-loathing is nurtured by many academics, media types and politicians of the left. The amazing aspect of this self- loathing is that America offers more equality, freedom, opportunity and advantage to its citizens than any other nation on earth. We have rescued more people from aggression, protected more weak nations, fed and financially supported more people then any nation in history. In the climate of freedom which America offers, tremendous advances have been made in medicine, science and technology; progress that we have shared with all the world. Here freedom of religion, thought and speech have flourished as nowhere else and yet these poor deluded souls, spend their days loathing America. "President Reagan set about to change their self-loathing. He openly proclaimed that America was great and that the traditional values of faith, family, community, enterprise—remained the building blocks of a decent and good civic society."
It is doubly strange that a similar self-loathing has arisen among some members of the church of Christ. Howard Norton in the Preface to " r t n f r th d Ah d: St b l t n Ch n A n Ch r h f Chr t, offers interesting insight into this strange behavior. He cites Dr. Gordon W. Allport of Harvard (The Nature of Prejudice), who notes that people have an " n r p," i.e., those folks whom they can comfortably refer to as "we." They also have a "r f r n r p" i.e., a group by which they measure themselves and with which they prefer to be recognized. When a person identifies with a "reference group" different than his "in-group" he finds himself in conflict. He may "repudiate his own "in-group" and develop a hatred for them.
This analysis well describes those among us who are so unhappy with the church of their fathers and who are determined to restyle her in a new mold. A number of our intellectual preachers and professors look to the Evangelical churches and scholars as their reference group. They long for the acceptance and approval of those men and institutions where they have gained their advanced education. They wish to be respected on the same level as men like Billy Graham, Robert Schuller and other notable and successful Evangelicals. The problem is, the leaders of the Evangelical world, as a rule, hold Churches of Christ in contempt because of our unyielding commitment to the commands of Christ and our refusal to compromise our faith for their approval. Thus, "unable to receive approval from the Evangelicals because of the 'in- group' to which they belong, (i.e. fellow-members of Churches of Christ), a kind of self-loathing develops, and churches of Christ, (their fellow-disciples jhw) become to them the enemy; the cause of their discomfort."
This helps us understand the bitter, hateful criticism the change agents are hurling against the Lord's Church. They despise us, yet for some reason they are not yet willing to leave us. They find a hundred grounds for complaint and virtually none for commendation. Like Israel of old, they long to be like the world around them (I Sam. 8:5). Jesus said, "Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh..." (Mk. 8:38).
Precisely because we love the church of Christ and seek approval only from Christ, we will reject the criticism of these self-loathers and the changes they want to force on us. With saints of old, with true conviction we will sing, "I love thy kingdom Lord...the church our blest Redeemer saved with his own precious blood." JHW
24 CAN YOU SEE THE WOLF?
G a e some eac e s amo g us a e ee "shouting wolf' o e as yea s. ime a agai e e ooke u cou o i e wo A e a w i e, ma y ecame i u e o e wa i gs o e wo wa e s. ey i a y eci e ose w o we e co s a y sou i g e a a m i o me i e ei a e io . Suc a es o se was us w a Sa a o e o . ow, wi ei eyes c ose a ea s ugge , e cou o is wo k o i i a i g c u c es wi o se ious o osi io . Mu e a i o e , eac e s a e e s ei e saw o ea as e A e sa y s mi io s i ei wo k. i s ey ca u e e a mi is a io a i e e a me s o some o ou sc oo s. e a e o ies em o e a ew ou success u you g eac e s o au c a og am o c a ge. I o ica e wi e as e o ei " ew wi e," ey wo ke e a ge is ica y o ec ui o e s o oi ei cam aig .
W e mo e es o si e wa c me saw ese real wolves sa agi g c u c es i ma y aces a sou e a wa i g, e ma o i y o ou eac e s a e e s s i a ei i o s a ea ugs i ace. ey cou o ea . Ma y i o wis o ea o see. Suc k ow e ge is isco ce i g. Wa i gs we e us e asi e as sca e mo ge i g, com ai s om eac e s ea ous o o e s success, i icki g o o e ig o e mo i es.
as mo (Aug. 0 a ea i g c a ge age issue a o a ou ceme a a g a e e e e ea cou ea a cause a as o ig a ie ce e ickes i e s. Ma uca o, e mos a i g o e c a ge age s a e a i g o ou i e a o e s, eac e a se mo a ou ci g a ew age a o is Oak i s C u c o C is i Sa A o io. ei ame wou e c a ge o "Oak i s C u c ." is ogic was, "Some eo e i e ame c u c o C is o e a i su mou a e a ie .. e s seek o emo e a y a ie a wou i e a e so om ea i g e Gos e ." Imme sio is a so a a ie o ma y. esus as o is a a ie o ews a Mus ims e o ose , "es a is i g Oak i s Cam uses i o e sec io s o e ci y. ese sa e i e c u c es wi a eas i i ia y, e a a o e Oak i s ami y... Ou mu i si e c u c es cou s ay i ke oge e y iewi g a i eo o e se mo om e mo e c u c . " I e wo o Ca o icism, is is ca e a iocesa o m o c u c go e me . I s ume a music wou e use i ei Su ay e e i g se ices o you g a u s. Ma sai , "I wi ese e.. message a we wi a ge we y a i y yea o s. ecog i i g e owe o co em o a y music, e ew assem ies wi e i s ume a ...A so key oa e ea a a a ca , e sou o a ce o u i g commu io se ice...I am co i ce i s ume a io eac es ea s... We ee i is wise o use is oo ." o e is a se ce o Sc i u a au o i a io o is c a ge. o c a ge age s " ee i gs" um Sc i u e w e i ge s i e way.
I a i e iew i e San Antonio Express News ( 6 0 , ic Ki g, Oak i s mi is e o missio s, sai "Oak i s co e a ues a e simi a o ose o o e evangelical churches." e co i ue , "Oak i s a so e ie es a sa a io oes come oug a ism, u a a ism is e i i ia s e o o e ie ce a e sa a io ." ei co e a ues we e sai o e ike e "E a ge ica " c u c es. I " ay" e ms, is e e s o a is s, e o me C u c es, Assem ies o Go a o e "co se a i e" e omi a io a o ies. o. uca o a so sai , "Ou o ca e us o e a o ce o u i y amo g Sa A o io C u c es. We, o e i s ime, swa e u i s wi i i y a is C u c ."
ow I ask ose w o eac a ose s e e ou c u c es: Ca you see e wo ? Yes, o. uca o is gi e a a e ec i e, success u w i e . Yes, e as a a g ea e acce a ce amo g ose ou si e ou o e oo a a y o e w i e . Yes, e i a e A i e e C is ia U i e si y. Yes e o ce was a missio a y a a eac e o u a ig eous ess. ease, ake o e i o , emo e e ea ugs a see e sa a ug y u . is o e a e c u c e se es a e a a o e ew es ame C is ia i y o e a ea i g ie s o "E a ge ica " o es a ism. ike yme aeus a A e a e , ey a e ma e s i w eck o e ai (I im. : 20 . Gi e is ig isi i i y, is o u a i y a success o. uca o wi i ue ce ma y you g me o emu a e is e am e.
As u o u a e as is case is, o. uca o a Oak i s co g ega io a e u o e e am e o sco es o o e s w o a e o e ikewise. A i a wa e o e o is swee i g ac oss e ace o ou o e oo . I wi e e ua y eac you co g ega io . e ime o e a e o is i asio a o ec you ock is now! Ou s a e o ema u e o u ou e wa i gs. e wo es a e a ea y wi i e o . Ma y casua ies a e a ea y ee su e e . o e sake o e o esus a is o y c u c , ise u a e e ai u wa c me a s e e s Go e ec s you o e W
2 RENEWING CHRIST'S CHURCH
C is es a is e is c u c (Ma . 6: 8 . e o es is c u c as a ma o es is i e (E . :2 2 . e wa s o ese e o y a wi ou emis u o Go (E . :2 .
e is o y o e c u c e ea s a e e e i g wa a e wage y Sa a o a m e o s c u c ( e . 2: . O e ime i may e e secu io . A a o e i may e y co i ci g socie y o ig o e e o ea e wi co em . I ye a o e ay e wi seek o es oy e c u c y sowi g isco a co usio amo g e mem e s. I a o e ay e e ices e c u c o ecome sa is ie wi e a ai me s, o a so e s i i o e si u wo i w ic s e we s. S e ca ecome ea a i e ess, wi ou ea a o e o C is , e e ow C is ia s a e os . e c u c as a ways su i e a ium e o e e secu io , e sco i g o u e ie e s, u s e su e s mos om e a ou ca ego ies o assau s. o ay we e u e o se ious e secu io o C is s sake, u we e i i e y a e a ic e y e a e a e .
o su i e, e o s eo e es e a e y ee o e e ewe i ai a s i i ack o e o e a e o io a k ew i e ea y ays o ei i e i C is ( e . 2:4 . a i e esse is ee w e e w o e, "Wi ou o e i e us agai " ( s. 8 :6 . We ee e ewe commi me o o e a s a u i e wi a o Go s ai u c i e (I e . 2: I Co . : 0 . We ee e ewe commi me o wo s i Go i s i i a i u ( o 4:24 , wi ou e o s i . I oo ma y aces wo s i as e o e i o u mea i g ess i ua . o e o C is g ow co a ways e e ua es i co , i e ess wo s i . We mus e ew ou ea o e Cause o C is ( e . : . oo ma y mo e isci es a e yi g o se e i ukewa m ess. C is says e wi s ew em ou as some isgus i g oo o i k ( e . : 6 . e esi es isci es w o a e ea ous o goo wo ks ( i . 2: 4 . We mus e ew ou commi me o e a ge ism a g ow . eac i g e gos e o e os (Mk. 6: , i gi g sou s o sa a io a e a i g e ki g om o C is a e esse ia e eme s o ai u isci es i . Ye i ece yea s e a ge ism a g ow a e a i ua s a s i i ma y co g ega io s. We a e a owe ou se es o e is ac e om ou g ea commissio a e c u c is ow a guis i g ecause o i . We mu e ew ou s i i o ge e osi y. Mo ey is e ue a i es e e gi e o ac i i y a og ess i e ki g om. Wi ou mo ey e a ge ism a e e o e ce a e o ecessi y imi e . Wi ou a equa e u s e e y as ec o e c u c s ac i e y a ou eac wi e i e e . e e mus e e ewa o ou commi me o sou oc i e ( i . 2: . oo o g o ks a e ee o e a owa s ose w ose eac i g as a ce ai sme o a si y o i . Some a e i e wi e o a o e s a e o e y em ace i . e comma o e use a e ec eac e s o e o as ee ig o e a eg ec e (II o 0 . ose w o sow isco wi ei au y eac i g mus e ma ke a u e away om ( om. 6: 8 i we a e o e e u e c u c C is wa s us o e. We mus e ew ou se es o o y i i g. e e i i io o C is ia is o e w o is ike C is . oo o g ma y a e i e ike si e s o e wo a e a so e ig eous ess a go y i es C is as ca e us o ( i . 2: 4 .
A c u c w ose o e as g ow co ca o e easi g o Go . a is ca e a s a e me e g a e mo ume s o ea ai . e us ay a Go wi e ew ou ea s a ose o ou e ow C is ia s. May ou ea u ike o y i e o e a a o ou Go ( om. 2: . W
26 SACRED MUSIC 101
Just as today's school kids know little or nothing about history, Western Civilization and America's illustrious past, so many in the church (including preachers) seem to know little about the history of the religion of Christ and of our attempts to restore the faith and worship He instituted. From the great Cyclopedia of Biblical, Theological and Ecclesiastical Literature by McClintock and Strong ( Vol. 6, pp. 757-759), we offer the following basic introduction to the worship of the early Christians.
It was the practice of the early Christians to praise God with congregational singing. Pliny in his letter to Trajan (103-104 A.D.) observed that Christians would "meet before day to offer praise to Christ). Tertullian (160-220 A.D.) and Eusebius (260-340 A.D.) described the praise worship of the church in their day thusly, "Arising at the dawn of the morning, they sang hymns to Christ as God" (Eccle. Hist. 3:32). Justin Martyr (100-165 A.D.) wrote, "We manifest our gratitude to him by worshiping him in spiritual songs and hymns, praising him for our birth, for our health, for the vicissitudes of the seasons, and for the hope of immortality " (Apology, 5:28). "Their psalmody was the joint act of the whole assembly in unison," according to Hilary (AD. 355). Chrysostom (347-407 A.D.) wrote, "It was the ancient custom, as it is still with us, for all to come together, and unitedly to join in singing....all join in one song..." (Horn. 9: Vol. 12:, p. 349). McClintock and Strong then conclude, "Such was the character of the psalmody of the early church..."
Under a section appropriately headed "Innovations" the authors note, "The appointment of singers as a distinct class of officers in the Church for this part of religious worship, and the consequent introduction of profane music into the church, marks another alteration in the psalmody of the church. These innovations were first made in the 4t century; and though the people continued for a century or more to enjoy their ancient privilege of all singing together, it is conceivable that it gradually was forced to die, as a promiscuous assembly could not well unite in theatrical music which required in its performers a degree of skill altogether superior to that which all the members of a congregation could be expected to possess. An artificial theatrical style of music, having no affinity with the worship of God, soon began to take the place of those solemn airs which before had inspired the devotions of his people. The music of the theater was transferred to the church, which accordingly became the scene of theatrical pomp and display rather than the house of prayer and of praise, to inspire by its appropriate and solemn rites the spiritual worship of God."
The Church Historian J. A. Meander wrote, "We have to regret that both in the Eastern and the Western Church their sacred music had already assumed an artificial and theatrical character, and was so far removed from its original simplicity that even in the 4 century the abbot Pambo of Egypt complained that heathen melodies (Accompanied as it seems with the action of the hands and the feet) had been introduced into their Church psalmody"
Jerome (342-420 A.D.), in remarking upon Eph. 5:19, says: "May all hear it whose business it is to sing in the church. Not with the voice, but with the heart, we sing praises to God. Not like the comedians should they raise their sweet and liquid notes to entertain the assembly with theatrical songs and melodies in the church, but the fire of godly piety and the knowledge of the Scriptures should inspire our songs..."
The Roman Catholic Council of Trent (1545-1563) "arranged the choral service on a proper footing, freeing it from all extraneous matters, gave choral music also a sanction which it had hitherto wanted. From that time the Church of Rome began to display that profound veneration for choral music which it has continued to manifest down to the present day" The same spirit that worked to introduce the choirs and solos in ancient times is still at work and is seen in our agents of change.
In section Ill, under Use of Instruments in the Church, McClintock & Strong continue, "The Greeks as well as the Jews were wont to use instruments as accompaniments in their sacred songs. The converts to Christianity accordingly must have been familiar with this mode of singing; yet it is generally believed that the primitive Christians failed to adopt the use of instrumental music in their religious worship." ". . the general introduction of instrumental music can certainly not be assigned to a date earlier than the 5t or 6 centuries; yea, even Gregory the Great, who towards the end of the 6 century added greatly to the existing Church music, absolutely prohibited the use of instruments. Several centuries later the introduction of the organ in sacred services gave a place to instruments as accompaniments for Christian songs, and from that time to this they have been freely used with few exceptions. The first organ is believed to have been used in
27 C u c se ice i e ce u y. A oug ou osi io is ese y a mi o i y iew suc was o a ways e case. o a e sc o a s om a ious e igious o ies u e s oo e i e s eac i g us as we o.
* Charles Spurgeon, e g ea es a is eac e o e ce u y E g a , e use o a ow i s ume s o music i is Me o o i a a e ac e. * Adam Clark, e i ia Me o is i e comme a o w o e, " e w o e s i i , sou a ge ius o e C is ia e igio a e agai s is (i s ume a music a ose w o k ow e C u c o Go es , a w a co s i u es i s ge ui e s i i ua s a e, k ow a ese i gs a e ee i o uce as a su s i u e o e i e a owe o e igio a a w e e ey e ai mos , e e is eas o e owe o C is ia i y. Away wi suc o e ous au e om e wo s i o e i i i e S i i w o equi e is o owe s o wo s i i s i a i u " (Comme a y, o . I , . 684 . e co i ue , "I am a o ma , a a o mi is e a I e e ec a e a I e e k ew em (i s ume s o uc i e o a y goo i e wo s i o Go a a e a easo o e ie e ey we e o uc i e o muc e i ...i s ume s o music i e ouse o Go I a omi a e a a o ." * John Wesley, ou e o Me o ism is quo e y C a ke as sayi g, "I a e o o ec io o i s ume s o music i ou c a e s, o i e ey a e ei e EA o SEE ." o Ca i , ou e o es y e ia ism w o e "Musica i s ume s i ce e a i g e aises o Go wou e o mo e sui a e a e u i g o i ce se, e ig i g o am s a e es o a io o e o e s a ows o e aw. e a is s (Ca o ics e e o e, a e oo is y o owe ese, as we as ma y o e i gs om e ews. Me w o a e o o ou wa om may e ig i a oise, u e sim ici y w ic Go ecomme s o us y e a os es is a mo e easi g." (Commentary on Psalm 33). * Thomas Aquinas oma Ca o ic eo ogia w o e, "i s ume a music as we as si gi g i me io e i e O es ame , u e c u c as acce e o y si gi g o accou o i s e ica a ue"... e e o e ei use is u wise, a co seque y e C u c e ai s om music i s ume s" (Summa Theologica, Ques io , A ic e II . Alexander Campbell g ea eac e a sc o a o ou es o a io Mo eme w o e, " a a e so s w o a e o s i i ua me i a io s, co so a io a sym a ies o e ewe ea s, s ou ca o suc ai s is u a u a . u e wa e om e i y ock as o a ac io o e me e o e o wi e i e . A i e a co o , o ge ui e Cog ac a y, o goo o Ma ei a is esse ia o e e e age o make i u y e es i g. So o ose w o a e o ea e o io o s i i ua i y i em a w ose a ima a u e ags u e e o essio o c u c se ice, I i k a i s ume a music wou o o y e a esi e a um, u a esse ia e equisi e o i e u ei sou s o e e a ima e o io . u I esume o a s i i ua ,mi e C is ia s, suc ai wou e as a cow e i a co ce ." (Millennial Harbinger, Se ies 4, o . . . 8 . ( ese quo es as ci e y ames o e i is e ce e ac , Instrumental Music in Worship.) Kee is i o ma io sa e y s o e a w e e si e s o c a ge seek o co i ce you a ou co g ega io a acappella si gi g is o y ou a i io , s a e i wi em o ey o ious y k ow o e Sc i u e o e as is o y o e c u c . W
28 IF WE DO NOTHING
Powerful winds of change are blowing across the landscape of the Lord's church. Criticism and speculations that would not have been tolerated a generation ago now go unchallenged. Schools that once were bastions of faithful teaching now ring with uncertain sounds. Champions of the faith, that formerly stood in the breaches to turn away proponents of error, have now finished their course and await the Lord's return. Today such giants of the are hard to find. Looking around we see in their place too many preachers who either do not know the fundamentals of the faith, or how to defend it. Worse still, there are some who do not hold those sacred truths. In the last twenty years those who no longer believe in the restoration of New Testament Christianity have grown bolder and now openly speak and write things which they would only have whispered in private in days past. To those timid souls who cannot find it in themselves to address the issues before us I raise the question, "What will happen to the Church of Christ if nothing is said or done to preserve her from those who are daily working to change her into something new and different?"
Some no longer feel obliged to look to the New Testament as the sole authority for their faith and practice. Some are experimenting with new concepts of leadership for congregations. Some are creating their own organizations to do the work God commissioned his church to do. Some are willing to open the leadership of the church to women. Some are ready to embrace the use of instrumental music in worship and denominational ideas regarding the Lord's Supper. Some are ready to embrace other religious bodies in Christian fellowship, even though they do not wear the name of Christ nor respect his holy Word. Some are anxious to convince us that the church is nothing more than a denomination like those around us. Some feel superior to those saints who went before us and hesitate not to belittle them and the work they did. Some thirst for an emotion-based worship like they see in the electronic churches of the tel-evangelists. Some have embraced a humanistic code of human conduct and come to terms with the sinful world.
We are truly engaged in a great struggle for the heart and soul of the church and her members. The problem is, only one side is doing much fighting. Those whose job it is to contend earnestly for the faith (Jude 3) and to fight the good fight of the faith (I Tim. 6:12) are often found sleeping, playing, running or encouraging those who are enemies of Christ's Cause. If we do nothing, those who would reconstitute the church will win by default. They will train our preachers, they will write and publish their corrupting message. They will influence our children in the colleges we have built and sustained. Their disciples will fill our pulpits and the day will come when the church of Christ that we have known and loved will cease to exist. Do not deceive yourself by saying such could never happen. All one need do is to look at our religious neighbors. Bodies that once were pillars of conservatism are now sink holes of liberalism that bear little or no semblance to their past.
Fellow preachers and elders "quit ye like men" (I Cor. 16:13). Get to work today fortifying the souls of those in your charge. Teach them the fundamentals. Take nothing for granted. Provide good sound tracts that explain what we believe and why. Recommend dependable Christian journals. Use your church bulletins to set forth simple lessons on every truth we hold. Let your pulpits ring with solid, timely lessons that do more than build self-esteem. Teach your brethren why we are what we are. Explain the problems facing us and show their fallacies. If you are so fortunate that these problems have not yet come your way, prepare you brethren so they will be alert and set to resist them when they do appear. Pray mightily unto God to help us successfully defend the walls of Zion so that we can pass the true faith of Christ to the generation that shall follow us. JHW
2 BROTHERHOOD
A C is ia s a e c i e Go y ai i C is esus, a i g ee a i e i o C is (Ga . :26 2 . ei g c i e o a commo a e , we eque y e e o e ow C is ia s as o e s a sis e s (II e . : . Ou e a io s i i e c u c is se o u e e a a ogy o a ami y. W i e ie oge e y oo , mem e s o a commo ami y may i e i se a a e aces. A oug s a i g commo a e s, o e s a sis e s ca e s iki g y i e e i a ea a ce, eig , a si e. ei as e i s y e a ess, cus oms a ma e s ca a y g ea y. e cos i ess a s y e o ei ousi g a u is i g ca e o icea y i e se. e same i e e ces a e see i e c u c . C is ia s o e s a sis e s a e sca e e a ou e ea . ey a e o i e e acia a a io a o igi s a s eak i e e a guages, ye a a e "o e ma i C is esus" (Ga . :28 .
A C is ia s a e mem e s o e o e c u c w ic C is ui (Ma . 6: 8 Ac s 2:4 , u as ami y we a e i e e e e s o ma u i y, occu a io s a ski s. Ou i e e ces a e see i ume ous a eas. We a ge om imi i e o ig y cu u e , om u e uca e o ig y e uca e , om oo o wea y, weak o owe u , em oyees o em oye s, a om you g o o . O e o e o goi g o ems a ags e c u c is ou i a i i y o u e s a a o e a e suc i e e ces as ese, o a ecia e ou s i i ua ki e , a o o em i ig es eem a o ea em as e o e e e .
As mem e s o e o e oo o e sai s o Go e e a e ce ai e ec a io s i cum e u o us.
I. r th rl v . " e o e o e co i ue" ( e . : . Aga e o e is ou ew comma me ( o : 4 . Wi ou o e y o e we ca o o e Go (I o 4:20 . Suc o e wo ke o i o is e ow C is ia ( om. : 0 . " o e su e e o g, a is ki o e e ie o o e au e o i se is o u e u , o o e a e i se u seem y, seeke o i s ow , is o o oke , ake o accou o e i , e oice o i u ig eous ess, u e oice wi e u ..." (I Co . :4 .
II. r th rl C n rn f r E h Oth r. I is e commo e ec a io a o e s a sis e s wi ma i es ge ui e co ce o eac o e . e e s ou e co ce o ose w o su e —w e e i e me a o ysica . is wi e ea i y see i so ici ous ca e a a e io , isi i g ose sick a a ic e a ea i g ei u e s (Ga . 6:2 . I wi e emo s a e i s a i g wi e e w o a e i ee . Some may e i e e ua o e y, o e s i i a cia is ess ecause o sick ess o isas e . We w o a e es wi gi e o ose i need (E . 4:28 a g a y o so. Ou o e wi eac ou o e cou age e ai ea e a iscou age (I ess. : 4 . We wi y a mea s a y o e si e o e o e o sis e e secu e o ig eous ess sake ( i . 2:2 0 .
III. r th r C n d r t n. C i e o e same a e s mus e i i co si e a io o eac o e i e ami y is o e a y a emai i ac . e e mus e a owa ce o i i i ua oug a o i io i a ami y. o e s s ou ee ee o ask ei ques io s ( o 4: . ea me o o e mem e s mus e ai a equa (Ma . : 2 . Mem e s mus e o es i ei ea i g wi eac o e (E . 4:2 . A a age mus o e ake o o es si i gs. I a a y a eace u ami y e e is a ie a owa ce o e weak esses a s o comi gs y ica o uma i y (E . 4:2 . A o ese co si e a io a e o i a im o a ce o e we ei g o Go s s i i ua ami y.
I . r th rl C p r t n, ll h p nd S pp rt. Amo g e mos isi e a a mi e as ec s o ami y i e is e coo e a io , su o a e ows i o o i g, oya o e s a sis e s. I o e ays w e mos ami ies a me o ei i i g is was es ecia y e i e . W e o e mem e was o e e y a a e sa y, e a e su o o is o e s. I e e was a a ge o i icu ask o e o e, a wou e a a . E e w e e c i e we e g ow , wi ami ies o ei ow , ey eage y ooke o wa o ose ami y eu io s w e e a e o e s a sis e s cou e oge e . O ow is s i i is ee e i o ay s c u c . We a e o e s o com e i o s, o a ago is s, o e emies o e es oye . We mus e e k owi g y i e a o e o e s wo k o C is ( i . : 8 . au ea s wi us o e e e y a ec io e , o e o a o e ( om. 2: 0 . Wi suc ca e a co ce we ca e a ge i e e wo o C is , i e Sa a om is co que e a s a ui u e ki g om o C is as e e e o e. Wi ou i we a e oome o ai u e.
. r th rl C rr t n. A oya o e wi e you w e you a e w o g. e ca o s a si e w i e you o w o g o i g a m o you se . esus e s us, "I ey o e si s, e uke im a i e e e o gi e im" ( k. : . I was
0 brotherly concern that prompted Paul to withstand Peter when he gave way to social pressure and shunned the Gentile brethren (Gal. 2:11 - 14). At times this will entail the painful duty of public censure and disfellowship (I Tim. 5:20). Yet even then, we must "count him not as an enemy, but admonish him as a brother" (II Thess. 3:15).
In a day when the church is as a city under siege, as a pilgrim band in a hostile wilderness, we desperately need to understand and meet our duties to our brothers and sisters in Christ. A scoffing, unbelieving world delights to see us fragmented and at war within. Lost sinners need to see a demonstration of the family of God into which they are invited to come. A family filled with angry bitterness will turn them away. Our young people and new converts need the loving care and strength that a strong spiritual family can provide. Without it many of them will be discouraged and lost.
Let not a single day pass without giving thanks for your spiritual family. May we all walk worthily of our holy calling lest we bring hurt and embarrassment to our family (Eph. 4:1). JHW
RESTORING A THING OF VALUE
Lovely works of art are often marred by accumulations of dirt and grime. Specialists are employed to restore them to their original beauty. They carefully remove the foreign matter than obscures their true nature. Fine furniture can become worn and damaged. Its beauty is hidden by tattered upholstery and layers of paint. To see it as it came from the hands of the artisan it needs to be restored by a skilled workman. The paint and ragged upholstery needs to be stripped away.
Christianity is two thousand years old. Its modern appearance is greatly marred and distorted by the accumulation of human doctrines and practices imposed upon it over the ages. A careful reading ofthe New Testament provides one with an accurate picture of Christianity as it came from the hands of Jesus. A comparison of that with modern denominational versions of Christianity reveals a stark difference. Hardly a single teaching or practice of the original faith has been untouched. Human hands have defiled and marred its beauty with their changes, But as with the work of art or the fine furniture, we can restore the church to its original simplicity and beauty. First we look to the New Testament of Christ to determine just how he intended the church to be; what she was to believe; how she was to worship. We then resolve that we will follow those guidelines faithfully. Each item of faith and practice must be examined carefully in light of Christ's word. Anything not as old as the New Testament must be discarded. Anything that has been left out or neglected must be put back in its proper place. We must be willing to endure the complaints, criticisms and ridicule of those who love their human traditions more than they do the original faith of Christ. We must be prepared to be a minority because Jesus said "Many are called but few are chosen" (Matthew 22:14). We must resolve to hold fast to that which we find to be true lest we let it slip from us (Hebrews 2:1). The labor will be intense, the cost will be high, but when you have done the necessary work of restoring you will possess the pure and holy church of Christ which he purchased with his own blood (Acts 20:28).You will have found the way that is right, which cannot be wrong. The restoration of New Testament Christianity is the goal and commitment of faithful Christians around the world. JHW
31 CHANGES O MAKE A DIFFERENCE
In a suburb ofNashville, there once was a flourishing congregation ofthe Lord's people. They had a lovely meeting house and prospered for a season. Because of internal conflicts and poor leadership, the congregation disintegrated and ceased to exist. The building still stands but changes have taken place. The sign identifying it as a church of Christ was taken down. The pews, pulpit and communion table were carted away. The former doors were removed and large garage doors installed. At last report an auto repair shop occupied it. No longer do saints assemble there for worship; the gospel is not proclaimed therein. The sacred memorial meal is not observed, nor do sinners have their sins washed away in its baptistry. No children fill its classroom for Bible study. Satan won the victory! The changes have been overwhelming and permanent. It is no longer the home of a church of Christ, it houses a car repair shop.
Across the nation scores of churches of Christ are engaged in a similar process of change. Led by skilled, intelligent promoters of change they have embarked on a project that will impose significant alterations in every aspect of their being. Consider what their mentors propose: * Many have already changed their name. They prefer to be known as a "Community Church" or some other cognomen than church of Christ. * They have rejected the Bible as the divine pattern for the church (II Tim. 1:13), preferring consensus and the example of various successful denominational bodies. * They are changing their doctrine. They have repudiated much of what their fathers taught about grace, baptism, worship, church government, the role of women, the nature of the church. * They are changing their worship. The plain simple worship of the apostolic church is not pleasing to them. To be bound and limited by Scripture is too restrictive. They view our acappella singing, our simple ,memorial feast, our Biblical preaching to be old-fashioned, boring and ineffective. They long for excitement and the freshness of change. They wish to be like their religious neighbors who acknowledge no such limitations (1 Sam. 8:5). * They have changed their message of salvation. Salvation by grace (Eph. 2:8-9) has been replace by salvation by "grace alone."' Baptism to wash away sins (Acts 22: 6 has been replaced by baptism to declare one's previous salvation by grace. The one church which is God's family of saved souls (Acts 2:47; Col. 1:13), has been replaced with a choice of denominational churches, none of which are really important. * They have replaced the Biblical teaching and practice of exclusive male leadership for the church ( I Tim. 2:8-12; : with a new model, fashioned after the Feminist cult, that allows women to participle in "all aspects of church life" i.e., as preachers teachers, deacons, etc. * Preaching the gospel has been replaced by story-telling, dramatic skits and other new means of sharing.
More examples could be given, but these suffice to make the point. Congregations that have embraced the above mentioned changes may once have been faithful churches of Christ. But given these major changes in every essential aspect of their nature and being, are we not correct in concluding that somewhere along the way they ceased to be what they once were? Yes, they may still be a church, but they are no longer the church one reads of in Scripture, or the church they were 25 years ago! They may talk of their spiritual roots in the Restoration Movement, but they have abandoned those roots. Just as that building housing the auto shop in Nashville is no longer the home of a church of Christ, such changed congregations are no longer the church they once were! Actually it would be a blessing, if all of those who are determined to take this course would take a new name and disassociate themselves from us, lest those seeking salvation and the church of the Bible be misled. JHW
32 CHRIST AND THE CHANGE AGENTS: A STUDY IN CONTRASTS
A is s o e e e ei co ce s y is ayi g wo eo e o o ec s i co as . ece y, w i e musi g o ma e s cu e y ou i g e o s c u c , I was s uck y e co as s e wee ou o a ose eac e s amo g us w o a e commi e o omo i g e c a ge mo eme .
Co si e e o owi g i e e ces e wee C is a e c a ge age s: W e C is wi esse e mo ey c a ge s a se e s o sac i icia a ima s u i g Go s ouse i o a e o ie es a o e s, e o e em ou . O im i was w i e " ea o y ouse a ea e me u " ( o 2: . ea o ei age a o c a ge causes c a ge age s o co sume a es oy co g ega io s o Go s eo e. C is o e e c u c so muc e ea i y ga e is i e o e (E . :2 . C a ge age s o e c u c o C is i co em a a e wo ki g o im ose ei c a ges o e e e i i es oys e . C is e ie e e e was suc a i g as u a cou e k ow ( o 8: 2 a a Go s u was a so u e a u c a gi g (Ma . 24: . Ma y c a ge age s, em aci g os mo e ism, see u as a u ce ai commo i y a is see i e e y y i e e eo e i i e e ages a cu u es. ey i sis a cu u e a cus om e e mi e muc o w a we e ie e a ac ice. C is e ie e a e Sc i u e ca o e oke ( o 0: . W e eas some c a ge age s s i k ack om co essi g a Go s Wo is i e a . ey say a e e a e some co a ic io s a co ic s i Sc i u e a go o o say a suc is o o em o ei ai . C is aug a is wo wi u ge uma i y i e as ay ( o 2:48 . is a os es esc i e is wo as is aw (Ga . 6:2 om. 8:2 . Some c a ge age s a gue a e ew es ame is a o e e e , o a aw y w ic we wi e u ge . oug is c ose messe ge s, C is o us is Wo is a " a e " we s ou ca e u y o ow i ou ai , wo s i a ac ice (II im. : e . 8: . C a ge age s e y e e is suc a a e . C is ou e is c u c (Ma . 6: 8 . e o y S i i e ea e y e s us a e as u o e c u c (E . 4:4 I Co . 2:20 . u c a ge age s e ie e a me ca ou ei ow c u c es a esig ei ow ai a wo s i a C is wi acce em as equa wi is c u c . C is wa s a w o e ie e o im o e o e i is ami y ( o :20 . u c a ge age s e ie e a ac ice a eo e ca e easi g o C is i a y um e o i e e c u c ami ies. C is e ie e i a aug a a ie y u is me i e awai e e wicke ( uke 6: 28 Ma . 2 :4 . Some c a ge age s e y e e wi e suc a ie y u is me . C is aug a sa a io wou come o ose w o i s e ie e a a e a i e (Ma k. 6: 6 . C a ge age s e ie e o e ca e sa e e o e a ism. C is e ec s us o o ey a i gs w a soe e e comma e us (Ma . 28:20 . C a ge age s e ie e o e ca a ma y o e i gs o e C is ia e igio us as o g as C is i o s eci ica y o i em. C is ga e us e o Su e , as a memo ia o is su e i g a ea (Ma . 26:26 28 . Some c a ge age s wou u i i o a oyous occasio com i e wi a e ows i mea . C is e uke ose w ose e igio co sis s o e oc i es a comma me s o me (Ma . :6 . C a ge age s c aim a muc o w a ey ac ice is o y uma a i io . C is es ec e a o o e wome wi ou a oi i g em a os es o u ic eac e s i is c u c . oug au e sai (I Co . 4: ey s ou kee si e i is c u c (I Co . 4: 4 a o eac o a e au o i y o e me (I im. 2: 2 . u ma y c a ge age s a e eage o a ow wome o assume u ic ea e s i o es i is c u c . C is sai a w oe e ecei es e a os es ecei es im a e a e (Ma . 0:40 . Some c a ge age s sugges a e w i i gs o e a os es a e o o equa a ue wi e wo o C is i e gos e s.
e y e ig e i g is is s u y o e co as e wee C is a ose eac e s a o esso s amo g us w o a e omo i g ei age a o c a ge. I o k ow a ou you, u o me a my ouse we wi o ow e o . W
THE PATTERN OF CHRISTIANITY
ose omo i g e age a o c a ge o C is s c u c e y a Go as gi e us a i i e a e w ic we a e e ec e o o ow. ey i icu e ose w o e ie e o e wise. I e isio ey ca em "patternists" a ei a oac o se i g C is "patternism." O cou se is is e way mem e s o e c u c o C is a e ee se i g C is si ce e egi i g o ou ack o e i e mo eme . I is a so e oce u e Go i is wo eac es us o o ow.
o e ec e i ea a Go as gi e us a i i e a e o o ow is e e ec w a is c ea y aug i e o owi g Sc i u es: au e o e imo y o "Hold the pattern of sound words w ic ou as ea om me..."(II im. : . e G eek e m a s a e " a e " is tupos, w ic S o g e i es as "a mo e ( o imi a io ." e au o o e ews quo es Go w o sai o Moses, "See...that thou makest all thing according to the pattern a was s owe ee i e mou " ( e . 8: . is esso o C is ia s was a ey oo mus o se e Go s ew Co e a a e . au emi e e C is ia s i ome a i ei co e sio , ey a o eye " om e ea ... a form of teaching w e eu o ( ey we e e i e e " ( om. 6: . us e e is a a e o ei g sa e e e e i essa o ica we e comma e o wi aw ei e ows i om e e y o e a wa ke iso e y a " o a e the traditions which they received of us" (II ess. :6 . au e ie e a C is use im ( au as "an ensample o em a s ou e ea e e ie e o im..." (I im. : 6 . e o e e o e isci es o "imi a e" is e am e (II ess. : I Co . : . e e e s us a C is e us "an example a (we s ou o ow is s e s" (I e . 2:2 . Suc e am es a e i e e o e o owe
S u e s o e O es ame k ow a w e Go o e e Moses o ui im a a e ac e, i.e., a o a e ouse o wo s i , e sai , "Acco i g o a a I s ow ee, e a e o e a e ac e, a e a e o a e u i u e e eo , e e so s a ye make i " (E . 2 : . I Go ga e Is ae a a e a e ec e em o o ow i , is i u easo a e a e wou o e same o us w o se e im u e C is ? e easo we ee a a e is a "i is o i ma a wa ke o i ec is ow s e s" ( e . 0:2 .
A o ese e ses eac us a Go as gi e us a a e o e am e o w a e e ec s o us a a i is ou u y o co o m o a a e . a i i e a e is e message o C is e esse i w i e wo s i a e ma e eco o a me o a a io s i a ages (Ma . 24: . We k ow i as ou ew es ame . u e mo e we a e s ic y wa e ei e o a o o ake away om a w ic e as gi e us ( e . 22: 8 o . 0:6 . is wo s wi e e s a a y w ic we wi e u ge i e e i y ( o 2:48 . We ca e u wo e w y a yo e o essi g C is wou e y a w ic is so c ea y aug i is Wo . e age a o ose y e age s o c a ge ca o e im eme e w e e e i i e a e is es ec e a com ie wi . e ce o accom is ei goa s, ey mus e y e co ce o a ea e y a e a e sua e e e o acce i gs w ic a e o asis i Sc i u e a mig e e e co a y o o io s o i . I o i i e a e e is s o o e cou o ec o ei c a ges
E e yo e esi ous o s e i g e e i y i ea e y iss s ou ocus is mi o a ay w e e wi s a e o e C is , e Su eme u ge o uma i y. o e ea wi s a e o e e o e a e ooks wi e o e e a e ea wi e u ge y e i gs w i e i e ooks, acco i g o ei wo ks ( e . 22: 2 . Go as a a e o is c u c . o you es ec i ? A e you com yi g wi i ? W
4 DID DAVID HAVE GOD'S AUTHORITY TO USE INSTRUMENTAL MUSIC IN WORSHIP?
o. Wa ey: My ques io is a ou i s ume s i wo s i . I am a mem e o a c u c i w ic I ay e ums o ou aise eam, u u i ea i g a ou you e ie s, I e e co si e e a i mig e w o g. e e is o i g i e e y e i a ou i i a yway, a i is s i aisi g Go . I k ow a you a e goi g o say a e ew es ame oes o me io e use o i s ume s a so you sim y c oose o o use em. a is a sim e a a m ess ecisio , u i e O es ame a i aise wi e sou o um e a wi e a a y e a sym o s a so o a so o . You wou e y o is y sayi g a ey a so sac i ice u s a u e i ce se, u C is u i e a com e e e o aws a we o o i e y ose a ymo e. e oi I make is a a i i o aise Go wi music a i s ume s, a ci g a w a e e e se e cou ecause Go comma e im o, e aise Go a way ecause e o e im, a ecause e wa e o o e e y i g e cou o aise Go . C is se asi e e O aws, u a was o a aw i e i s ace. a i i o aise wi i s ume s ecause o a aw, a I o i k a I a e o s o oi g i ecause o a ack o o e. us ecause C is i say o o i , oes mea a e was o ose o i . us as Go was o o ose o e way a i aise , e e oug e i s eci y i . I am eage o ea you es o se o is. I am o w i i g o ea ow you e ie s, ecause i is su e y o w o g o aise Go i e way you c oose, I am sim y seeki g o u e my u e s a i g o my ai . e e .
ea o. e e : om e co e s o you e e I ca isce : a you mos ike y a e a mem e o e C u c o C is a you co g ega io as ow a o e e use o i s ume a music i you wo s i a you a e e ee aug w y C u c es o C is a e o a mos s i o o use i s ume a music i wo s i a w e you e cou e e suc eac i g someo e ei e ie o o i e you a us i ica io o w a you a e oi g o oi e you o w i e ma e ia e a e y o e o ou og essi e e e w ic seeks o assu e you a you a e o w o g i ayi g you ums w i e e c u c is wo s i i g.
U o u a e y you a e go e au y a ice. I you wi ea II Chronicle 29:25 you wi i a w e Ki g e ekia e o me e em e wo s i " e se e e i es i e ouse o e o a wi cym a s, wi sa e ies, a wi a s, acco i g o e comma me o a i a o Ga e Ici g s see , a a a e o e o the commandment was of Jehovah by his prophets..." a i i o uce i s ume s o music i e em e ecause " e comma me was o e o a y is o e s" ame y, Ga a a a . us you a gume a ou a i ai s.
You s ou emem e a a oug e O Co e a au o i e e use o musica i s ume s o ose i go e e , you a e o a ew You a e a C is ia . You a e o ame a e o e aw o Moses, u o e aw o C is (Ma . 28: 8,20 . O e ay o u gme you wi o e u ge y Moses, a i o e O es ame , u y e wo s o C is ( o 2:4 48 . C is , oug is a os es, as o us o si g a make me o y i ou ea s u o Go (E . : . W e you si g you a e oi g w a e as o you o o. W e you ay you ums you a e oi g w a you eac e wis es o e a s w a you wis o o. u you eac e as o au o i y o g a you a e missio , a you a e o ig o esume o o e o Go w a e as o a o e o
As you ie a o e i C is , I o e you wi ake ese oug s o ea a cease om you u au o i e ac ice. e co e o wo s i you C ea o as e as i s uc e you. You ee e e e a ou a ei g w o g. W
WOMEN AND LEADERSHIP
We live in the midst of the Feminist Revolution. The champions of this sociallpolitical movement have challenged every traditional concept about the role of women in the home, society and the church. Without doubt some of the old ideas needed challenging. Some of the changes have been wholesome and beneficial. In two areas however, the goals of the feminists are in direct conflict with the will of God as revealed in the Bible. This poses no problem for most feminists since many of them reject God and Christ, and refuse to recognize the Scriptures as having any authority in their lives. However, to those women who fear God and follow Jesus; who order their lives by the New Testament and hope to spend eternity in heaven, their liberties must conform to the divine plan.
In the realm of the family: God ordained that "wives be in subjection unto (their) own husbands, as unto the Lord. For the husband is the head of the wife, as Christ also is the head of the church..." (Eph. 5:22-23). Husbands are expected to "love (their) wives, even as Christ loved the church and gave himself up for it."
For the church God declares: "As in all the churches of the saints, let the women keep silence in the churches; for it is not permitted unto them to speak; but let them be in subjection, as also saith the law." (I Cor. 14:33-34). "Let a woman learn in quietness with all subjection. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness" (I Tim. 2:11-12).
From these injunctions we learn that women are not allowed to fill leadership roles over men in the administration and public teaching of the church. Men are to be selected as elders( I Tim. 3:1-2). Men are to be the preachers, evangelists and teachers of the congregation.
This does not means that women have no role to fill in the life and teaching of the church. A woman can teach women and children (Tit. 2:4-5). She can be a leader among the women in their activities. But mixed classes of men and women are taught by men and public worship is conducted by men. In rare cases where no men are present, then women could do anything that needed to be done since they would not be exercising authority over men by so doing.
Such doctrine is anathema to committed feminists, but to women of God, it is truth and righteousness and must be accepted. Tragically, most of the denominations about us have capitulated to the noisy demands of the feminists. May God grant all of us the courage to stand faithful to his revealed will, even if the whole world rejects it. .111W
3 6 INCREMENTALISM: ONE OF SATAN'S DEVICES
i a i a y C i o accom is e muc o ei o i ica age a y a me o esc i e as i c eme a ism. a w ic was u acce a e a cou o e asse i o e a ge ackage was accom is e i se e a sma i c eme a s e s. is me o o eac i g u o u a goa s as ee e ec i e y use y e emi is s a e omose ua ig s mo eme . O se i g e success o is a oac i e o a i e wo o o i ics, e c a ge age s a wo k amo g us a e a o e is i c eme a a oac o eac ei goa o im osi g ma o c a ges o e c u c .
I is ook Women in the Church, Ca o Os u quo es Ma y o e w o w i es, " emi is e me eu ics s a s o e agai s a ia c a e me eu ics (i s goa ac ie e CO y sma u o ice ac s o su e sio . ume ous suc i c eme a c a ges, ike e osio , wi e e ua y i g ow e o ess" ( . 2 . ose co e sa wi w a is occu i g i ou c u c es a sc oo s wi imme ia e y ecog i e some o ose sma ac s o su e sio a a e a s i i g o ay: a woma c a ai a o e o ou C is ia U i e si ies a woma associa e eac e e e a ema e co eac e o a a u c ass e e sc oo s o e i g wome cou ses i mi is y a ea u i g wome eac e s o ei ec u es i ooks a oca i g e a e o es o wome i c u c ea e s i . A e e o e ay o e is o su ise o ea a a c u c e e a a o e e e as a woma eac e i ei u i .
Simi a y, c a ge age s a e a acki g e ou a io s o e c u c y a se ies o i c eme a c a ges a " ike e osio wi i g ow e o ess." Ma y o e o ose c a ges a e sma a a i s seem o i e co seque ce. u a e oge e a i ime a co g ega io o e ay awake s o i a ey a e o o ge a c u c o C is . ew c a ge age s a e so co i e o s u i as o y o g a co o o a c u c i o e o mo e. I is a s e y s e ocess w ic ey a ie y u sue. ey mig i icu e e e o s o as e e , o seek o s ame ei ea e s o ei o as io e ai a iews. ey o ose mo e co em o a y se ices, e a s a aise eam o im o e e wo s i . Gues s eake s a e oug i o omo e e o ose age a. You g eo e a e ge y e o use i s ume s i ei e o io a s. You ge a ies w o a e a so e emi is iews a e e cou age o eac o ea e s i o es i e c u c . Co egia es a you g a u s a e use as a e e age oo o acce i g c a ges. I we wa em o s ay o o i g ei ie s, some c a ges mus e ma e. u is oke a e o ai a ac ices o g e y e c u c . e g ea success o ce ai e omi a io a c u c es is e u as a wo y e am e. You g eo e a e ake o og ams a o e ew a u co e io a ac i i ies o wo s i . ew e e s a eaco s a e o ose a wi e sym a e ic o e c a ge age a. S e y s e e ocess a a ces u i e ou a io s a e o a y u e mi e a i a y e esis a ce c um es. e ew o ou s a e e cou age o ge wi e og am o ea e. e esu s: a o e c u c as ee su e e a c a ge i o a e omi a io a o y.
agica y ma y e e s a e o a y o i ious o e i c eme a c a ges ei eac e s, you mi is e s o cam us mi is e s a e i i ia i g. e ma o i y o ei mem e s si i si e ce w i e a sma a u w o a e commi e o c a ge, s e y s e wo k ei o ec . e e we a e u e a ack i e e y qua e . I we co i ue wi e cu e e e o i i e e ce a u co ce , we wi su e y e o e w e me . emem e e osses we su e e a ce u y ago. a ge e a io o c a ge age s swe away eig y i e e ce o ou e e a co g ega io s mos o ou missio wo k, a o ou sc oo s. S a we su e e same a e a o e agai ? emem e ei goa "o e s e a a ime u i e o ess a s." W
THE MANY SIDES OF BAPTISM
o ma y eo e a ism is see o y as a i i ia io i o e c u c . O e s o y k ow a ism " o e emissio o si s." e u is, a ism is muc wi e i i s sco e a essi gs. I is muc ike e ma y ace s o a i e y cu iamo . o ice us some o e mea i gs o a ism. . a ism is l b rth. esus sai i o : , "E ce o e e o o wa e a e S i i , e ca o e e i o e ki g om o Go ." A i is a "comi g o " i o a ew e a io s i . us as a i a comes o om is mo e i o e wo o ig , e o e ie e ie e comes ou o e wa e s o a ism a ew o a e i C is (I e e 2:2 . is C is ia i e as us egu . is ew i u s im i o e ki g om o c u c o C is (Ma ew 6: 8 . us as o e is o a ci i e o Ame ica, so i a ism we a e o i o e ki g om o esus. O y a imme sio i wa e a a comi g o om e wa e ca a equa e y e ic a i . is s i k i g o ou i g ca e e o. I is im o a o emem e w e i e e i g me a o s a a a ogies a we e e ess mo e a e mai oi o com a iso . Ma y oo is oi s a e ee w u g om is eac i g y eac e s w o i o emem e is u e. e wa e is o ou mo e , e o y S i i is o e si e, o o you a e s i i ua i e e o e a ism. e o e sim e oi is, we mus come ou o e wa e o a ism i o e ki g om, e e as e a y comes ou o e wom i o is i e. 2. a ism is l b r l nd r rr t n. au w i es a si e s mus ie o si , e e u ie wi C is oug a ism i o ea , i o e a ey mig e aise u o wa k i ew ess o i e ( oma s 6: 4 . e co e sio e e ie ce simu a es e ea , u ia a esu ec io o ou o . E e yo e w o is sa e emo s a es is ai i e C is w o ie a ose o im, y is a ism i o C is . I is a oc ama io o e wo o e c uci ie C is as ei o y o e o a o . W e seeki g o u e s a suc igu a i e e essio s as ea , u ia , a esu ec io i sa a io , we mus e e mi g e o co use o e igu es wi ese. G ea co usio esu s w e o e ies o mi e i us a io s o e ew i i o wi is o oma s 6. Eac mus e u e s oo a e ai e se a a e y. . a ism is l th p r f t n nd pr p r t n f br d o e we i g. I E esia s au s eaks o e o i g e a io s i o C is a is c u c u e e igu e o a ma a is i e. e e s us C is ga e imse u o e c u c " a e mig sa c i y i , a i g c ea se i y e was i g o wa e wi e wo , a e mig ese e c u c o imse a g o ious c u c , o a i g s o o w i k e o a y suc i g u a i s ou e o y a wi ou emis " (E esia s :2 2 . Amo g e a cie eo es, g ea em asis was ace u o e c ea si g a u i ica io o a i e e o e ei g ese e o e us a . (See Es e 2: 2 . So eac e so w o ecomes a mem e o C is s i e, e c u c , mus e u i ie y e was i g o wa e ( a ism a e Wo . S ou a yo e is u e e "was i g o wa e " ei g a ism, we ask, is e e a y o e use o t r i e gos e , ega i g sa a io , c u c mem e s i a C is ia wo s i ? 4. a ism is l th r t l f r n. U e e A a amic co e a o ma e cou e a mem e o e o y a io u ess e a ee ci cumcise . e emo a o a a o es om e i a s o y i e i ie im as o e o Go s s i i ua so s (Ge esis : 4 . o ay, e e yo e, ma e a ema e, mus u e go a ci cumcisio o e ea i o e o e a c i o Go . is au e ai s i Co ossia s 2: , "I w om (C is ye we e a so ci cumcise wi a ci cumcisio o ma e wi a s, i e u i g o o e o y o e es , i e ci cumcisio o C is a i g ee u ie wi im i a ism..." a ism is simi a o e ac o ci cumcisio i a Go t ff a emo es e o si s o e ea w e we a e u ie wi C is . Go , o a ysicia , a mi is e s e s i i ua su ge y w e we a e a i e o was away ou si s (Ac s 22: 6 . . a ism is l th p r f t n r t f th . ose i i g u e Moses aw we e co i ua y ace wi e o em o ce emo ia e i eme a u c ea ess. ouc i g a y ea o y o a i g a y u i g so e o ski isease a a os o o e i gs e e e em im u e a isqua i ie em o e e e wo s i assem y. A i ua o u i ica io was se o a i c u e e oo o sac i ice a e was i g o e o y wi wa e ( e i icus : . So i is age e u c ea si e comes e o e Go s g ea ies esus, a i g is ea s i k e om a e i co scie ce a a i g is o y was e wi u e wa e ( e ews 0: 22 . I am co i e a is e e s o C is ia a ism o e o y use o t r i e ew es ame i e e e ce o sa a io , c u c o wo s i is a ism (Ac s 0:4 . W e we a e was e i e wa e s o a ism, e oo o ou sac i ice, esus, is a ie o ou co scie ce, gi i g us a c ea a goo co scie ce e o e Go (I e e :2 .
8 6. Baptism is l v n l f t th d d. The sinner is dead in his trespasses and sins (Ephesians 2:1), being separated from God by them (Isaiah 59:1-2). Only God can give new life to those dead in sin. It is "not by works done in righteousness which we did ourselves, but according to his mercy he saved us through the washing of regeneration and the renewing of the Holy Spirit..." (Titus 3:5-6). To r n r t is to make alive again. n l has the same basic meaning. When does God do this for sinners? When they are " h d." But in baptism He washes away our sins (Acts 22:16). When we are baptized in water He gives us the gift of the Holy Spirit (Acts 2:38). So we are made alive from our death in sin, by God, when we are baptized.
7. Baptism is th ntr n n t t n nt th h r h f Chr t. "For in one Spirit were all baptized into one body" (I Corinthians 12:13). But the one body is Christ's church (Colossians 1:18). Water baptism puts us into the one true church at the same time our sins are being forgiven. This is when the Lord adds us to the church (Acts 2:47, KW).
8. Baptism n t th Chr t. It puts us into Christ. In it we are clothed with Christ. "For as many of you as were baptized into Christ did put on Christ." "For if we have become united with him in the likeness of his death..." (Romans 6:5). The context shows this to be in baptism.
9. Baptism is l th fl d f h d in that it separates the righteous and the wicked. The flood waters destroyed sinners upon the earth at the same time it floated those within the ark to safety. "Which also after a true likeness doth now save you, even baptism..." (I Peter 3:21). The water of baptism stands as a distinct line separating the saved and lost. All the saved have experienced baptism. All who have not are yet in sin.
How beautiful are the many sides of Christian baptism. Surely every soul that loves God will eagerly desire to obey this command of King Jesus. (Mark 16:17; Acts 10:48). Of such great importance is it that we urge you to do so today. If you need assistance in fulfilling your obedience to God, please contact us and a faithful Christian will soon be in touch with you. JHW PARABLE OF THE DARING FLY
Once there was a young fly who prized his independence and boasted of his freedom and liberty to fly anywhere, anytime he wished to do so. He bragged he was not fearful of things new or different. He enjoyed exploring things new or different. He especially delighted in doing things the old flies thought were foolish and dangerous. Although he often heard stern warnings about the danger of those shiny, shimmering things the old folks called webs, he scoffed at their fears and ridiculed their fears. He was determined to check it out for himself Roaming the country side one day, he spotted the most beautiful sight. Shimmering in the morning sun, it looked like a queen's crown. With his curiosity burning like fire, he dove down to get a closer look. It seemed like the experience of a lifetime. His eyes were dazzled and his mind was enchanted by the attractiveness of the web. He flew ever closer, reasoning how can anything so lovely to the eyes be dangerous? Now he was sure it was just another case of old flies not wishing young flies to enjoy the real pleasures of life. He first lit on a limb and viewed the beautiful web from a distance. He felt drawn to make a closer inspection and thus he moved closer, feasting his eyes on the beauties before him. When he lifted his wings to fly away, something was wrong. His feet were stuck, with all his might he struggled to break free, but it was impossible. He was hopelessly snared by the silken net. Ever the optimist, he kept reassuring himself, it was not really that bad. Nothing that beautiful could hurt a fly. Rather than warning other flies buzzing nearby he kept shouting, this is wonderful, it is so refreshing, I never enjoyed the likes of this before. He was still reassuring himself when the spider's quick bite sent the numbing venom into his body. As he drifted off into his final sleep he was heard saying, "It's wonderful. The old heads don't know what they are talking about." He made a nice meal for the spider's hatch. So it is with those who are attracted to the change movement. It is deceptive. Its promoters promise glorious things for those who come to their web. Young flies find it hard to resist visions of large churches, worldly honor, recognition and liberty. Like the fly they will be snared and find it difficult ever to break free. With minds numbed, they will think being freeJHW from Christ's authority, his Word and his church is a great and wonderful thing. Thus they will meet their Maker.
LESSONS FROM THE TERMITES
e mi es a e socia i sec s o e o e Iso e a. ese i y c ea u es a e a m ess a u e a e w e a o e. ey o e a e i e sec e . ey ca o succee w e ey a e i e o e , isi e o a . ey ca o su i e i e a se ce o mois u e. ey cou sea c ou a i ea ess a isca e woo , u ey muc e e e omes o uma ei gs w o a e s ugg i g o ay o em. U e ec e o ig o e , e mi es ca o e o mous amage o a o e y ouse. ey ca weake i o e oi a i ecome u i a i a e. e e a e a so s i i ua e mi es a quie y i a e co g ega io s o e c u c a se a ou ea i g away a e s i i ua ou a io s. We ca em c a ge age s. S i i ua e mi es cou g a i a e o a c u c a is a ea y ea , o o a e omi a io a o y, u ey muc e e o e a is a ai u , i i g ami y o C is s isci es. e a s e c a e ge is mo e e i a a i g a e ic o y is muc swee e e e. I e ea e s a e u awa e o e a ge ese e mi es ose o i ey a e u co ce e , ey ca a wi i a e a es a is emse es wi ease. e u is u e , i a ew mo s ey ca co u e ai o a su icie um e o mem e s o c a e ge e e e s a eac e o co o o e u u e i ec io o e co g ega io . I ey ca o succee i aki g co o o e co g ega io a i s o e y ey o e wi ea away a isa ec e e eme a us weake e co g ega io , e a s i gi g i o i s k ees. Wise ea e s i o m emse es a ou s i i ua e mi es. ey kee a s a eye ou o e eas sig o e mi e ac i i y (Ac s 20: . y e ea ei co g ega io e o e e o em a ises a e a wai u i e amage as ee o e. au s ac ice was o o ewa is e e e o e o ems ese e emse es (Ga . :2 I e mi es o a ea e go i o u e e si e mo e o es oy e i a e s o a eas o i e em ou a make e e i o me so i os i a e ey a e o go e sew e e ( om. 6: 8 II o 0 .
I ask e e y eac e a e e , Is you co g ega io e mi e oo ? I o , w a a e you oi g o see a Sa a oes ge e a a age o e you (II Co . 2: . W
40 TWO WAYS OF VIEWING THE CHURCH
Wi i e cu e mem e s i o c u c es o C is a e wo se s o isci es wi wo e y i e e ways o iewi g e c u c . ose w o a e commi e o im osi g sig i ica c a ges o e c u c ma i es o e iew oi w i e ose w o a e a y o wa k i e i ica a s ei a e s o e i i a a oge e i e e a oac . e au o as eac e ese co c usio s a e ea i g a e iewi g mo e a we y i e o umes o uce y e omo e s o c a ge.
o esso s w o a e i i g e ugge au o c a ge, iew e c u c oug e co , isi e es e eyes o e socio ogis , is o ia o eo ogia . ey a e scie is s a wo k, e ami i g a s i i ua o y o w ic ey a e i e o o se se o o e, o iga io o u y. ey see e aws, o e e ai u es, com a e e wi o e s i i ua o ies. ey i ew i a y i g comme a e a ou e . ey e cise a w ic ey eem u im o a , mo i y is o a a g a i w a e e ei os mo e mi s wis e o a e. ei eage y y ei e e ime s o e c u c wi o ea o amage w ic may occu . ey em e o o u ei o a e a s o e sac e i gs a a e o c a ge a y a is ease em. ey iscou e a ue a cou e as o i g mo e a a e omi a io c ea e y si u me . W i e
ese o essio a s a e ew i um e , ecause o e osi io s ey o , ei i ue ce is g ea .
e e e a e e o e C is ia s w o o e e c u c o C is . As a esu o e eac i g a i ue ce, ey eci e o o ow C is . oug e goo i ue ce ei sou s we e sa e . e a e s a g a a e s o ma y o em we e mem e s o c u c i ays as . ey a e s e ei i es wo ki g i e se ice, i es i g i e e ea o s. I e ey a e g ow o s i i ua ma u i y. I e e ows i ey a e aise ei c i e .. o em e c u c is ei ami y (I im. : . S e is ei s i i ua mo e (Ga . 4:26 . S e is e ki g om o ei ci i e s i ( i . :20 Co . : . S e is C is s sac e o y (E . :22 . ey ook u o e wi wo e , ama eme a a o a io . S e is e ma i es a io o e ec io o e C ea o a esig e . e wo is immeasu a e (Ac s 20:28 . ey a e o a oo o ake om e wo s i , ai o ac ices. ey oo see e uma si e a u e s a a gi e e aws o uma i y, ow ca s e e o e wise so o g as s e is ea ou . a e a co em e c u c , ey wo k o ame io a e e s o comi gs o e mem e s. I s i e o e ai u es o e o owe s, ey o e e wi a ei ea s. ey s a i e e e ce e o e e a a k Go o e i i ege o ei g a a o is c u c . ey o o e as e o e a o y c u c o C is , ei Sa io s i e (E . :2 .
I ask you ea ea e s, ow o you iew e c u c o C is ? W
4 APPLAUDING IN WORSHIP
Dear Bro. Waddey: Since our new youth minister came here our young people have begun the practice of applauding when a person is baptized. This upsets and distracts me. Am I just too old fashioned, or am I right? Larry
Dear Bro. Larry: Thanks for your note. I have experienced the same sensation as you when I have seen a group, usually led by young people applauding at a baptism. Once they get used to applauding for that, they begin applauding for cute sayings, or zinger statements by the preacher or any other good excuse.
As to the lame excuse that a baptism is not a worship service, many, many baptisms are conducted in the worship assembly when the sinner responds to the gospel invitation.
I attribute this practice not so much to malice as to ignorance and being led down the wrong path by youth workers and college teachers who crave something new and different for their religious experience.
One way to respond to those trying to justify their practice. Is to ask if they would applaud at their mother's funeral? If not why. Would they have applauded at Christ's death and burial? Why not? A baptism is a symbolic re-enactment of the death and burial of Christ. Is that an appropriate time for applause?
Again, you might ask "Just what is appropriate applause? Does it includes screaming, shouting, hooting, stomping the feet, whistling?" If they say no, then ask just where do we find scriptural guidelines for appropriate applauding?
Applauding for such spiritual experiences is part and parcel of the thinking of those who crave entertainment in place of sacred worship. It fits with the entertaining soloists, duets and choirs. It is natural for a performance of a band or an interpretative dance. It is the normal thing to do after a comedian gives his performance. But it is out of place in the worship ofthe Creator, Benefactor and Judge of humanity and at occasions sacred to the memory of Christ's death. Paul's exhortation is, "Let all things be done decently and in order" (I Cor. 4:40 . If ever there was a time and place for our conduct to be decent and orderly it is when we are in the presence of our God.
Don't give up. Don't give in. Be faithful. Talk with your elders and preacher. Talk with the youth minister. Be calm, keep your cool, but do let them intimidate you into compliance. JHW
4 2 THE REAL QUESTIONS THAT MUST BE ANSWERED
Those brethren clamoring for changes in the faith, worship and practice of our congregations have a long list ofgrievances against the church. Their criticisms are many and bitter and are often spoken with great sarcasm. These complaints serve as a smoke-screen to hide their real agenda for the church. To achieve their goals for radical, unscriptural changes, they must first create discontent and dissatisfaction in the hearts of unwitting brethren. Having read some 20 of their most caustic books, I am impressed with the following points.
* The question is not, have some brethren behaved badly? Yes, some have. But so did Peter and Barnabas in Antioch (Gal. 2:11-14). So did brethren in Jerusalem and Corinth. But that did not invalidate the message the apostles preached. * The question is not, have some brethren incorrectly understood some portions of Scripture? Haven't we all at some point in time done so? Even the agitators for change have done so. * The question is not, have we quarreled too much? Of course there has been too much quarreling between brethren. Even one quarrel is one too much. But that some have failed to manifest the spirit of Christ is no indictment of the faith revealed in the New Testament of Christ. * The question is not, have we divided to much? Yes, we have. Just one case of division is too many. But there were divisions among Christians in the time of the Apostles. Paul had to deal with such at Corinth (I Cor. 1:10-17; 3:1-9). Those who cause divisions sin. But that in no way discredits the faith we hold. * The question is not, have some been proud in their ignorance. No doubt some have, but they certainly are not in the majority. Most of the men I have known are humble searchers for truth. They are diligent students of God's Word. * The question is not have some been hard on fellow-Christians. Some indeed have been so. But a multitude of others have been kind, considerate and patient with those who are struggling or who have slipped and fallen into sin. It is fair to say that more have erred on the side of being too lenient with erring brethren than have been too hard on them
There are genuine questions that must be resolved in this contest between those demanding change and those who wish to remain simple Bible Christian. Consider the following: * Is the New Testament of Christ to be our final and absolute authority in all matters of faith, worship and practice of the church? If not we are left as a ship without a rudder. * Does God tell us that the Scripture is to serve as our pattern? Just read II Tim. 1:13 and Heb. 5:5 and then decide. * Is the attempt to restore the original faith, worship and practice of Christianity a worthy, attainable goal? If not all of those brethren who went before us were mistaken and misguided. Our entire movement is built upon a foundation of sand...including those churches pursuing change! * Should we abandon our long held goal of restoration of the ancient faith? Change agents say yes. What say ye? * Will Christians be held accountable if they refuse to obey and conform to the plainly stated will of Christ? Jesus has one answer (Matt. 7:21). Change agents seem to have another. * Is the church that Jesus built in existence today? * Are all denominations a part of that church? Which are a part of it and how can we tell which are legitimate? * Is it possible for us to be the true church of Christ today? If not has Christ failed to provide us the necessary tools to reach that goal? Are we that church? * Is the church obliged to alter its faith and practice to fit every new philosophical system that men devise and promote? * Should we treat preachers, congregations and schools as faithful Christians when they refuse to honor Christ by abiding in his Word? Is apostasy from Christ possible today? * Should a preacher or professor be honored if his work is detrimental to the welfare of the church of Christ? * If churches of Christ are only a humanly founded denomination, do we have a legitimate right to exist?
43 I we o ow e ea e s i o e age s o c a ge wi we oose ou i e i y a cease o e is as a eo e? We e ou o e a e s o as ce u y w o g w e ey e use o o ow e c a ge age s o ei ay a em ace e use o i s ume a music, missio a y socie ies, wome eac e s, a e omi a io a ism? o we wa o e e as io e i o e image o e isci es o C is e omi a io ? A e co g ega io s a a e em ace e c a ge age a mo e su missi e o C is , mo e e ica e o is wo k, mo e e ec i e i i gi g e os o sa a io , mo e u i e a a eace, mo e easi g o Go ow a e o e?
we y i e u e yea s ago, e g ea i oso e Soc a es ou a e cou es e is s u e s i u y aski g em oi e ques io s a e ici i g ei es o ses. e a s e ques io s is e a o e wi e some o ou e e see us w a is a s ake i e co o e sy a ow e gu s us. W
PARABLE OF THE BIRDS
is mo i g w i e ou o my ike i e, I came u o a asci a i g sce e. A g ou o e o so ack i s we e i o u sui o a a ow . e ow was as a ge as a e o is u sue s. aki g em o e a a ime e cou easi y o e owe , e ea a e ou a yo e o em. u w e ace wi e e e mi e ack i s, e cou o y ee, a a e i . Ow s a e ca i o es. ey ike o ai e es s o o e , weake i s. e u c a e ge , e es i gs wi e is mea . a e i s a e a a u a i s i c o o ec ei es a i s ecious co e s. ose w o o o , ose ei i e o es o e e a o .
So i is i e ki g om o C is . Sa a is e g ea e a o . ike a oa i g io e wa ks a ou seeki g w om e may e ou (I e . :8 . ook as you may, you wo see a ac ua io o e y ica a is s image o Sa a . e e uses a simi e ( a oa i g io . o ay Sa a is se i g is age s i o co g ega io s o Go s eo e ac oss e a o ca u e em o a eas o s a c ou ose ey ca (Ma . : .
e eac e s o e c a ge mo eme a e ike e ig i s a ey o e es i gs. Ma y o em occu y s a io s i a ge, wea y a i ue ia c u c es. ey use is a a age o i ue ce a ea away ose w o a e you g, imma u e a u aug i e u ame a s o e ai . A so o esso s i ose C is ia u i e si ies a a e em ace e c a ge age a a e ike e e a o i s. ey ca u e e ea s a mi s o you g s u e s w om u sus ec i g a e s se ei way. ey se em ome o s ea e c a ge message i e c u c es
e i e i s a e e u e s o o i a y eac e s w o s e ei ays oi i g i e i eya o ei oca co g ega io . ey a e ei e wea , owe o ig c e e ia s u ey o e e c u c a Go s eo e. ey ca o si i e a wa c w i e e e a o s swee i a s a c ei e e away om e sim ici y a u i y o e gos e (II Co . : . A o e, o e sma eac e mig o e a e o accom is muc , u wo ki g oge e wi o e s, ey ca a e e oug o ce a i ue ce o u o ig ose w o wou a m e c u c .
I u ge e e y ma amo g us, e e you g o o , w e e e e ai o o is e , o ise u o e e e c u c o e o esus. I we o o i g, g ea a m wi su e y o ow. I we c oose o ac a o e, we wi i e o s i su mou a e. u wo ki g oge e wi a wi Go s e we ca u a a my o a ie s o ig ( e . : 4 .
" ea o i ea e , ease e us o e as wise as e ow y ack i s w ic you a e ma e. Gi e us e cou age o esis ose w o wou a m e i e o you So . I esus ame." W
44 TWO KINDS OF CHURCHES OF CHRIST A e se e a yea s o s ugg e, o owi g e Ci i Wa , i ecame e i e o e e ou si e s a i isio a occu e wi i e a ks o e es o a io o e oo . I 06, S. . . o o e U. S. Ce sus u eau i qui e o a i i scom i is e ce io was co ec . Wi a ea y ea o. i scom co i me a suc was ue. wo qui e i e e ki s o c u c es ow e is e , o wi oo s i e wo k o a o S o e a A e a e Cam e s ca o a es o a io o ew es ame C is ia i y. o. . W. S e e was a oi e o co ac e c u c es a e e mi e w ic we e commi e o s ayi g wi e o a s o i e C is ia i y. e esu s e ou we e sa i ee . e c u c es w o a a a o e e es o a io ea o a e omi a io a a oac o C is ia i y um e e 8,20 wi 82, 0 mem e s. ose w o we e co e o s ay wi e i e um e e 64 wi 4 ,6 8 mem e s. e ig essi es we e k ow as isci es o C is a C is ia C u c es. o ay o se a eo e mus co ce e a ou is o y a e ea e i se . Wi i e o e oo o C u c es o C is , w o we e o ce se i g Go y seeki g o es o e e imi i e ai a ac ice o C is ia i y, we ow ca i e i y wo is i c ki s o c u c es. Co si e e is i c io s: * There are two views of the church of Christ. O e says e c u c o C is was es a is e y esus. e o e says i was ou e y . W. S o e a A e a e Cam e . e o e says a e c u c is o e omi a io a . e o e says we a e a e omi a io . e o e says e c u c , ei g Go s ami y o sa e eo e, a w o a e sa e wi e wi i e e ows i . e o e says, a o ks a e sa e i a so s o e omi a io a c u c es. e o e sees e c u c as sac e a o y a ey a e o am e wi e ai o wo s i . e o e sees o a m i c a gi g a y o a o e i i e o i a ces. * Two views of the Bible. e o e says a e i e is i s i e o Go a wi ou mis ake o e o i i s o igi a ma usc i s. e o e s sees aws, mis akes a co a ic io s i e i e. e o e ig y i i es e wo y ma ki g a is i c io e wee e O es ame w ic was e gui e ook o u aism a e ew es ame w ic is C is s wi o is c u c . e o e akes e i e as e i a a com e e au o i y i a ma e s o ai a ac ice. e o e ee s a c a gi g wo iews, mo es a s a a s mus e accommo a e a a e i e s ou o e iewe as a se o u es o e o owe . e o e acce s e i e as e i i e, Go gi e a e o e c u c ( e . 8: , e o e a y e ec s e i ea o i ei g a a e . e o e ea s o eac o ac ice a y i g o au o i e y e i e. e o e a gues ey ca o a y i g e i e oes o o i . e o e o o s e ew es ame as e aw o C is (Ga . 6:2, o 2:48 , e o e e ies i is a aw. * Two views of communion. e o e akes C is a au s wo s qui e i e a y a ey s ou ake e ea a ui o e i e "i memo y" o is o y a oo s e o e c oss. ey a e o mi i wi commo mea s w ic a e o a o a e e (I Co . :20 22 . e o e see i as a es i e ce e a io w ic ca e mi e wi a commo mea . e o e o ows e e am e o e ea y c u c a commu e o e i s ay o e week, e ay o C is s esu ec io (Ac s 20: . e o e wa s o commu e a o e imes a sui em. * Two views of music in the worship of God. e o e o ows e a cie ac ice o aisi g Go wi ei oices a o e. ey make me o y i ei ea s. ey ase ei ac ice o sc i u e suc as E . : . e o e wa s musica i s ume s o ei wo s i . e o ma ce is mi e wi ei aise. e o e g ou s eaks o e o a o e i ei sa ms ym s a s i i ua so gs as ey i u ei oices i co g ega io a si gi g. e o e e e s aise eams, so os, ue s a c oi s. * Two views of the atmosphere of worship. The one prefer o wo s i i a mo e so em way wi ei em asis o o e i g u ei wo s i o Go . ey come o i ei mi s a ea s wi sa i g u . ey wo s i as Go as i ec e em o o. e o e e e s a mo e emo io a a e ci i g y e o wo s i . ey c a e e o ma ce a e e ai me . ey i e ac ices o e c a isma ic c u c es a ea i g. Suc i gs as i i g ei a s o ea e , swayi g wi e music a a au i g e e o me s a ac s em. * Two views of the mission of the church. e o e sees e c u c as Go s u ique a o y ki g om o ea wi a sim e i i e missio . S e is o g o i y Go a is So (E . :2 . S e is o eac e gos e o e e y c ea u e (Ma k 6: . S e is o mi is e o e oo a u o u a e. S e is o e uca e a e i y e mem e s a s i e o kee a sa e u o e ay o e em io . e o e sees e c u c mo e as a socia se ice c u . S e as a socia gos e o eac . E e ai me is o e o e u ies. S e is o o i e o e e ee s o e commu i y a ose w o wo s i wi e . o em suc i gs ee o au o i a io om Sc i u e. * Two views of about the church's relation to the larger religious world. e o e sees e c u c as Go s Cause
4 a e a ious e omi a io s i com e i io a co ic wi i . e o e sees e c u c as a sis e o o e e omi a io s, a equa y easi g o Go . e o e sees e e omi a io s as goo eo e seeki g Go i a mis ake way. e ce i is ei u y o eac em e way o e o mo e e ec y (Ac s 8: 26 a i g em i o C is s c u c a e ows i . e o e sees o se ious o em wi e u sc i u a e ie s a ac ices o e omi a io s a is wi i g o acce em as ey a e. e o e ee s ey ca o e a o e omi a io a s i i ua a e a ge is ic o ec s w e e e o is o aga e . e o e is eage o a ici a e wi ei e igious eig o s, ega ess o w a is aug . v f th r l f n n th h r h. e o e is co e o es ec a a i e y e es ic io s ace o wome y e o y S i i (I Co . 4: 4 I im. 2: 2 . e o e o ows e ema s o e emi is Mo eme . ey ig o e e i i e es ic io s a a ow wome o i o i e ea e s i o es i e c u c , i c u i g i some cases, eac i g. v f h t t n t r t r th n nt f th. e o e e ie es a is commi me mea s o go ack o e i e a i e i y e ai , wo s i a ac ice o e ea ies C is ia s a e e o uce ose e y i gs i ou wo s i a se ice o ay. e o e says, suc is o ecessa y, e e oo is . ey ee e c u c is ee o a a e se o e ema s o mo e socie y. e o e is wi i g o e as o as io e a i e e om e wo o ay as e c u c was i i s ce u y oma socie y. e o e wa s e c u c o co o me o e wo s s a a s. e o e e ie es a es o a io is a wo y goa a e e y ge e a io mus u sue. e o e i ks a suc e o s a e misgui e a mis ake . e o e akes e commi me o es o a io o mea ei g go e e y e i e i a ma e s. e o e o y a ks a ou ei oo s a e i age i e S o e Cam e Mo eme u oes o see a as i i g em o a s eci ic i ica a e . e o e c i gs o e Sc i u e a ei commi me o es o e e a cie ai , e e i a o e s a a o i . e o e is cas i g i asi e as em a assi g aggage om e as . Wi commissio e o , ose wi eyes o see ca isce a i ee wo i e e ki s o c u c es a e k ow u c io i g si e y si e. Soo e o a e e i e e ces wi e so o ou ce a e e y mem e wi a e o eci e, "O w ic o I wis o e a mem e ? O w ic wou Go a e me e a a ?" W
PARABLE OF THE LOST LIMB
A sma so e a ea e o M s. Smi owe eg. A i com e e oc o ea e i as i co seque ia . W e e i a y ea i e a e a y a a o em, is ea me s we e i a equa e a oo a e. A e a ew mo s a is i e ec i e a s, e oo a y soug a o e oc o w o imme ia e y saw e wou was mo i . I s i e o is es e o s, ga g e e s ea a e eg a o e am u a e a e k ee. e oc o s e a us e o ca e o e a mise a y ai e i is u y. is a ie su e e se ious oss.
e o y o C is as wou s a mus e e e o e se ey oo wi cause g ea a m. ese wou s a e ee i ic e y ose w o s ou e e ie s ( ec . :6 . Some e e , amo g em eac e s, you mi is e s a cam us wo ke s, a e ake i u o emse es o c a ge ma y o e esse ia ea u es. Eac u sc i u a c a ge is a wou i ic e o e o y. e u a e e ese wou s wi es e a g ow. Ga g e e wi esu (II im. 2: .
E e s a eac e s a e Go s a oi e ysicia s o e o a mai ai e ea o is c u c . agica y i u e s o cases ey a e e a i g ike e ca e ess ysicia . ey a e u awa e o e wou s, o u co ce e a ou em. ey ai o ea i e e a ge . ey a e oa o ea e o em. ecause o ei i com e e ce o ei eg ec , e wou s a e ai y wo se i g a u ess gi e imme ia e a e io wi esu i agic oss. Mem e s wi e os , e e e i e co g ega io s wi e co u e a os .
us as a Ms. Smi s oc o was gui y o ma ac ice o is eg ec o is a ie s wou , so a e ose eac e s a e e s w o ai o ea e wou s o e o y o C is e o e e co i io ecomes c i ica . e a w o acce e i i ege o ea i g C is s eo e u e s a ei es o si i i y o ca e o is c u c as goo ysicia s. W
46 BIBLE 101 FOR NOVICES IN THE FAITH egi i g co ege cou se a e o e um e e 0 . A o ice is a egi e i a c u c o o essio . au emi s us a e ma c ose o se e as a e e mus o e a o ice (I im. :6 . We a we e o ices w e we i s e e e e ki g om. e you g ma us egi i g is ca ee as a gos e eac e is a o ice. Yea s o s u y, ea i g a ac ice wi ass e o e e eac es u ma u i y. I use o e a e as i i g you g eac e w o a e e o e o ou C is ia Co eges ecei e so i g ou i g i e u ame a s o e ai . E e ie ce emo s a es a i ma y i s a ces suc is o o ge e case. Sc oo s o eac i g ge e a y o e e i is es ec . o ose w o a e o ices i e ai o i ei eac i g ca ee , we o e e o owi g u ame a s a s ou e memo i e a ma e a a o ei s i i ua a k o k ow e ge. Go i ea e esig e e c u c o C is e ac y as e wa e i (E . : 0 . e e ea e is a o is c u c i e ew es ame o C is a e ec s is c i e i e e y ge e a io o ui acco i g o e a e e as e ea e ( e . 8: . e a e o y o e c u c a i was u c ase a es a is e y is So , esus (E . 4:4 I Co . 2: ,20 Ac s 20:28 Ma . 6: 8 . o o isio was ma e o ma y i e e ki s o e omi a io a c u c es. e a oi e esus ea o e a i gs o is o e c u c (E . :22 a i es e im wi a au o i y i ea e a o ea (Ma . 28: 8 . ose w o a e isci es o esus mus o ey a i gs a e as comma e ega i g e c u c , e ai a e ac ice o C is ia i y (Ma . 28:20 . e wi o esus is ou o y i is ew es ame . o ma o g ou as a y e ia e i o ma io o eac i g ega i g ow o wo s i a se e Go o e a a e ea e e ei . u ic o i io , a i io , cu u e o co se sus o a g ou a e o au o i a i e o acce a e. e ooks w i e y e a os es a o e s a e e same a ue a au o i y as e wo s o esus. C is se is o y S i i o i ec em i w i i g a e 2 ooks o is es ame ( o 6: 2 . au c aime a e wo s e w o e we e e comma me s o e o (I Co . 4: . e ce we ca o a i u e g ea e a ue o au o i y o e gos e s a o e e is es. e e i e i e is o i i e o igi a us e ec i i s co e a message (II im. : 6 , ee om e o s a co a ic io s w e o e y u e s oo ( s. : . ei g i i e i o igi , e i e is u c a gi g a e e as i g (Ma . 24: . I oes o ee o e e o a e a u a e o i e ee o 2 s ce u y si e s. e wo s o Sc i u e a e e s a a y w ic a o uma i y wi e u ge i e as ay ( o 2:48 e . 20: 2 . e gos e w ic is o y e ea e i Sc i u e, is Go s owe o sa e os uma i y. e ce o sa e e os we mus eac e gos e o em ( om. : 6 Ma k 6: 6 . Gimmicks a og ams ca o e a owe o su a gos e eac i g. Go sa es si e s y g ace oug ai (E . 2:8 . owe e is g ace is co i io a . I is es owe o y u o em a e ie e (I im. 4: 0 a em a o ey e gos e (II ess. :8 . O e wise we wou a e u i e sa sa a io w ic is c ea y e ec e i Sc i u e (Ma . 2 :46 . We a e us i ie y ai ( om. : . u o y o e ie ai wi sa e si e s (Ga . :6 e . : . C is as ou imme sio i wa e as a co i io o sa a io (Ma k 6: 6 o : Ac s 22: 6 a ism is a comma me o e o o w ic si e s mus su mi (Ac s 0:48 . Go e ec s ai u ess o is isci es i ey o e o e sa e i e e i y ( e . 2: 0 . W i e ai u ess oes o mea e ec io ( om. :2 , i oes mea a we seek o a i e i is wo (II o i a a we o i ou e so a a co g ega io a i es.
o e u y ese asic u s wi ecome a a a ce o you u e s a i g o e e igio o esus. May ey gui e you i you wo s i a se ice i e ki g om o C is a e e ec e i e message you s a e wi o e s. W
4 BIBLE 101, LESSON # 2
e e a e u ame a s o e e igio o C is a a e esse ia o ue isci es i . Ma u e C is ia s w o esi e o o e wo s i a se ice a is acce a e o Go es ec e u ame a s is e e ow. e c u c o C is is is ki g om o ea (Ma . 6: 8 . I e is e i e ays o e a os es (Co . : 6 a a i s ge e a io o C is ia s we e i i ( e . : . We o o ook o a u u e comi g o a ea y o i ica ki g om. A oug e c u c ca o sa e us, C is , e sa io a s ose e e eems o is c u c (Ac s 2:4 . A e sa e o ea a e ee a s a e i o e ki g om o C is w ic is is c u c (Co . : . W i e o o e s eci ic ame is a ac e o C is s c u c , i s i e w i e s use ames suc as "c u c es o C is ," "c u c o Go " a "c u c o e o " (Ac s 20:28 o esc i e a i e i y esus isci es. A o ese ames a e i ica a gi e ecog i io a g o y o C is a e a e . As ea o e c u c , C is as o us ow o wo s i e a e i a acce a e way. Wo s i mus e i s i i a i u ( o 4:24 . I is o e u o us o eci e w a we wi o i wo s i ( o 8: . e e s us o emem e is ea wi a memo ia eas o ea a ui o e i e (Ma . 26:26 2 . e ea y isci es o se e is eas o e i s ay o e week, e ay o is esu ec io (Ac s 20: . I was e u ose o ei week y assem ies. e e s us o i g ou gi s a o e i gs o Go o e i s ay (I Co . 6: 2 . ese gi s we e o e ee wi o e i gs (II Co . : , a ge e ous i a u e (II Co . :6 . ey we e o e use o su o e eac i g o e gos e (I Co . : 4 a o e ee s o e oo ( as. :2 . e eac es us o ay (Ma . 6: 4 ike e ea y c u c i (Ac s 2: 2 . A aye s a e o e e o Go oug C is ou o y me ia o (I im. 2: . e i s uc s us o si g a make me o y i ou ea s u o Go (E . : . A oug ey we e commo y use i ewis wo s i , o o isio was ma e o i s ume a music i C is ia wo s i . e Mas e as o e e eac i g o is c u c a co sis s o i s uc io i "a i gs... e comma e " (Ma . 28:20 . is message w ic e ca s " e gos e " is o e eac e o a eo e (Ma k 6: . e e ec s ose w o im ose e a i io s a comma me s o me o is isci es (Ma . :6, . C is as gi e is c u c a ou o missio . We mus go make isci es o a a io s, a i i g em (Ma . 28: we mus emem e e oo a assis em as we a e a e (Ga . 2: 0 6: 0 . We mus se e o e s o e a o C is (Ma . 2 : 4 40 . We mus e i y ose w o a e mem e s o is c u c (I Co . 4:26 a ey may g ow o C is ia ma u i y (E . 4: . C is as ace e ea e s i o is c u c i e a s o ma u e, go y me w o a e a ious y ca e e e s, as o s, is o s, s e e s (Ac s 20: , 28 2 Amo g e qua i ica io s e ga e o ose se i g as e e s is a ey e e us a o o e wi e (I im. :2 . Me a e i s uc e o ea e c u c i aye (I im. 2:8 . e eac i g o e gos e is e us e o " ai u me " (II im. 2:2 . e s eci ica y o i s wome o eac o a e au o i y o e me i is c u c (I im. 2: 2 . C a gi g cu u a o ms mus o e use as a e cuse o ig o e ese gui e i es. O y ose w o ea a o ey e wo s o C is wi e es i e e i y (Ma . :24 .
As esus sai o e c u c es o Asia, " e a a a ea , e im ea w a e S i i sai o e c u c es" ( e . 2:2 . W
48 THE BIBLE MUST BE RIGHTLY DIVIDED
"S u y o s ow yse a o e u o Go , a wo kma a ee e o o e as ame , ig y i i i g e wo o u " (II imo y 2: K . i e s u y ca e e ic es e e ie ce o o e s i e, o i ca o e o e e eme y us a i g. O e easo some a e i icu y i u e s a i g Go s message is a ey ai o make e o e is i c io s i Sc i u e. e o owi g oug s wi e e si ce e i e s u e a ai e k ow e ge e esi es.
. e i e is a i a y o 66 ooks, w i e y some 40 me o e a e io o 600 yea s. W i e eac ook mus e ea a s u ie o i s ow u ique message, we mus e e eg ec o o e e i e e a io s o e ooks wi eac o e . Moses w o e e i s i e ooks o ou O es ame . Genesis e s e o igi o e e ew a io a ow ey go i o Egy . Exodus e s ow ey ecame e s a e a e we e e i e e . Leviticus e s ow ei a io a e igio came o e is . Numbers e a es ow ey s e 40 yea s wa e i g owa Ca aa , ei ew ome a . Deuteronomy e ea ses e e o us om Egy a e 40 yea s o wi e ess wa e i g. e is o ica ackg ou o e a ious sa ms ca e ou i e ooks o Samuel, Kings and Chronicles. Paul's epistles mus e s u ie i ig o e is o y o e Acts of the Apostles. 2. Wi i e Sc i u e a e wo s o o i s i e a u i s i e me . Ca e mus e ake o asce ai w o is s eaki g a i e is i ec e y e o y S i i o o . o e am e i Ge esis :4 , we ea e wo s o Sa a as e em e E e. Su e y o e wou o ea ese as e wou e wo s o Go o a i s i e o e . I s i a io gua a ees a we a e a ue eco o w a was sai . I oes o gua a ee a e e y e so quo e was e i g e w o e u .
. e i e is w i e i a ious i e a y s y es. ooks ike Genesis a Joshua a e is o y. ei message is e esse i sim e ose. Psalms a Proverbs a e oe ic i a u e a a ou i igu a i e a guage. o e am e, a i w i es: "My ea is ike wax; it is me e wi i me" ( sa ms 22: 4 . Su e y o o e cou iew ese wo s as i e a . So i is wi ousa s o o e e essio s. A goo u e o emem e is "A wo s o Sc i u e a e o e u e s oo i e o ma i e a se se u ess e co e ( e se i g i w ic ey a e ou o i suc ." e we ook o a figurative mea i g. is esso is e eme y a ua e w e you s u y e o e s suc as Ezekiel o Revelation. A o e case i oi is is o y a o ecy. Is e w i e e a i g e e s as o ese ( is o y o is e e ic i g i gs ye o come? e emia e a es e is o ica ac s o e usa em s ca u e y a y o ( e emia 2: 0 . u e a so e ic e e o e ow a es uc io o a y o i 0:2 28 w ic occu e 0 yea s a e . 4. e i e co sis s o a O a ew Co e a . I e ews e a os e s eaks o " e i s co e a " a e e "seco co e a ." e i s co e a was e O es ame aw a Go ma e wi e e ew a io w e e oug em ou o Egy ( e ews 8: . e ew co e a was ma e y esus ( e ews 8:6 8 . e i s co e a is ow o a o ge i i g u o us ( e ews 8: . A me o ay a e su ec o e ew co e a o esus (Ma ew 28: 8 , o 2:48 . us you o o ee o ui a a k, e e oug oa was comma e o o so (Ge esis 6: 4 . You ee o o e a am o sac i ice e e oug e e ews we e so o iga e ( e i icus : 0 . You mus , owe e , o ey esus a is ew Co e a i you wou ease Go . C is aske , "w y ca ye me, o , o , a o o e i gs w ic say?" ( uke 6:46 . O w a a ue e is e O es ame ? Muc i e e y way. I is e is o y o Go s sc eme o e em io . I e s us ou o igi a ow i gs came o e as ey a e. I is o immeasu a e a ue as a ackg ou o ou ew es ame s u y. au w i es a i gs "w i e a o e ime we e w i e o ou ea i g..." ( oma s :4 . W a g ea esso s we ea om i s s u y. u i we wis o ea w a o o o e sa e , we mus ook o esus a is ew es ame (Ma ew : 0 . e same is ue o i s uc io a ou e c u c o wo s i o ay. W a is e ac ica a ica io o a is? is co ce o e wo co e a s o e y u e s oo wi kee you om se ious e igious e o . We o o o se e e se e ay Sa a (E o us 20:8 ecause i is a O es ame o i a ce gi e o e Is ae i es ( eu e o omy : 2 . We wo s i o e i s ay (Su ay ecause i is e ay o C is s esu ec io ( o 20: e ay e o y S i i came o egi is mi is y (Ac s 2: 4, com a e e i icus 2 : 2 e ay e c u c ega (Ac s 2: 4 a e ay ea y C is ia s wo s i e (Ac s 20: I Co i ia s 6: 2 . e ie o e c oss cou e sa e y C is wi ou a ism ecause e was ye u e e O Co e a w ic as e i C is ie ( e ews : 6 Co ossia s 2: 4 6 . U e C is s co e a we mus e ie e a e a i e i o e o e sa e (Ma k 6: 6 Ac s 0:48 . May eac o us s u y o s ow ou se es a o e u o Go , ig y i i i g e wo o u (II imo y 2: . W
4 DIMENSIONS OF WORSHIP
e i e as a g ea ea o say a ou wo s i . We a e o o "wo s i Go " ( e . 22: . We a e wa e o a e o go s e o e e o a o g a e images (E . 20: . We a e o e ue o ge ui e wo s i e s ( o 4:2 . We a e o wo s i im i s i i a i u ( o 4:24 . e e ec s us o wo s i im i e eau y o o i ess ( s. 6: . We k ow a ea y C is ia s sa g, aye , commu e , ese e ei o e i gs o Go a ecei e i s uc io as wo s i o Go (Ac s 20: . ey wo s i e i ei assem ies a ey wo s i e i a e y as we . Wo s i is some i g o e oes i e io a y a u ose u y. a is o e oes wo s i y acci e o as a y o uc o oi g some i g e se. A a am sa e is ass, c a e woo o a u o e i g a a e e om is ome i e a o e i is i es o Mou Mo ia . As e a is se a s ew ea o e mou ai , e sai , "I a e a wi go yo e a we wi wo s i ..." (Ge . 22: . e o e i gs we e e a a io o wo s i . e wo s i was a is i c ac e wou e gage i . I acce a e wo s i ma mus e co scious y a oac i g Go wi e i e io o gi i g im aise a omage acco i g o is wi . i a e wo s i ca e e so a , si e a wi i e ea o e wo s i e . u ic wo s i o a co g ega io ecessa i y i o es ac io s o mi , o y a s i i o ose a ici a i g (I Co . 4: .
I ece yea s ose w o a e omo i g c a ges o ou c u c es a e come u wi e i ea a e e y i g a C is ia oes is wo s i . is is usua y a ecu so o sayi g, " e e o e i s ou o ma e i we ake ce ai i e ies wi ou co g ega io a wo s i ".
W i e e e is o co o a e a i a e wo s i , a oes o equa e emise a e e y i g o e oes is wo s i . W i e muc o w a a C is ia oes i ai y i e cou e esc i e as se i g Go suc as ei g a goo us a , wi e, a e , em oyee, e c. (Co . :24 , ei e oes a equa "a i gs a e wo s i ." o see e a su i y o is asse io , image o. o oe s week y ac i i ies. e goes u i g o Sa u ay a ki s a ee , o o ee a u g y ami y, u as a s o i g ec ea io a ac i i y. a i g agge is game, e gu s i . Is is wo s i ? O Mo ay ig e goes o a oo a game. Wi e c ow , e c ee s is eam a oa s w e a ouc ow is sco e . Is a Wo s i ? e ea s a o og a ow s a so i k. Is a a ac o wo s i ? e goes ome a goes o s ee . Is a wo s i ? O is u c ou e ays a game o so i ai e o is com u e , cou a e wo s i ? u i g is aca io e wo ks o es o i g is a ique ca . e sa s a ai s i . Is a wo s i ? e a is wi e a e a wa m isag eeme a ou ow muc e as s e o is o y. Is a wo s i ? a ig e si s e o e e , wa c i g ay e o, ea i g o co . Is a wo s i ? e e a e ume ous o e i gs, oo e so a , oo i a e a e e oo g oss o me io a su e y a e o wo s i .
We a e o ese ou o ies as i i g sac i ices, o y a acce a e u o Go , ( om. 2: 2 . is oes o mea a e e y ac io o i e is a ac o wo s i . I mea s a we s ou a s ai om oi g a y i g we k ow o e si u o w o g a we s i e o ease Go i a i gs we i k, say o o. e ai u c i o Go wi s i e o i e so e y, ig eous y a go y i is ai y i e ( i . 2: 2 a e wi a so e ese w e e sai s assem e o wo s i a a ake o e o s Su e (I Co . :20 . EW
0 A PLEA TO ADMINISTRATORS AND TRUSTEES OF OUR CHRISTIAN SCHOOLS
C u c es o C is ac oss Ame ica a e e e ie ci g co ic a u moi ecause o a oo o u sc i u a c a ges a a e ei g omo e o e oi o i isio . e we s i g o is og essi e" c a ge eac i g ca e ace o se e a o ou C is ia U i e si ies. acu y mem e s a e issui g a s eam o ooks omo i g c a ge a s u e s a e ei g i e wi ei ew i eas a ou e ai a wo s i o e c u c . ey e come ome a sow e see s o c a ge i ei ome co g ega io s. You g eac e s a e ei g e uca e a se o w o o o u e s a o a ecia e e co ce o es o i g e o igi a ai a ac ice o e c u c . is a ic e is a a ea o ose es o si e o e i ec io o ose sc oo s associa e wi us. As a ma e o i eg i y, co si e a es ec e i e s a u ose o you ou e s. o a si g e o e o ou sc oo s was s a e y e e w o e ie e a o e cou e sa e e o e is a ism. o o e o em e ie e a i s ume a music was acce a e i C is ia wo s i . o o e o em e ie e a wome cou i ea e s i o es i e c u c . o e o em oug e c u c o C is was a e omi a io . ey sac i ice o es a is a ui u you sc oo i o e o a a ce e cause o C is , o o i e a e uca io a se i g so a you g C is ia s cou e ai e i a e i o me a wou sus ai a s e g e ei ai , o u e mi e i . o e, o o a es ec e c u c w ic you e is o se e. You sc oo was o ou e o i a ce o omo e e omi a io a eac i gs a ac ices. I was e e i e e o ake u o i se o im ose c a ges o e ai a ac ice o e o s c u c . o o a ow eac e s o i os s i you sc oo w o a e o ai u mem e s o e c u c o C is . I ays as , i ua y a o ou sc oo s a a o iso i em oyme equi eme s. o o kee o you ay o ose w o a e e a e om e ai o C is as e ea e i e ew es ame . A ma w o e e s a is oc i e s ou e eac i g i a a is sc oo . ee a ee se se o e so a es o si i i y o e a e s w o a e e us e ei c i e o you o ei e uca io , us i g a you wou e make em s o ge C is ia s, a use u mem e s o e c u c o C is . es ec a o ose sai s w o a e gi e ei a ea e mo ey o kee you sc oo a oa i ays as . ey equea e o you ei es a es, i m y e ie i g e ai ey e wou e e e ua e o u u e ge e a io s y you eac e s. I you o o ge e ie e i o es ec ose asic u ame a s o ew es ame C is ia i y, e a eac e y as ge e a io s o e c u c es o C is , e o e o o a e i g a esig you os a a ow o e s w o s i e ie e o ca y o . Weig you ecisio s ca e u y agai s e C is ia i ues o i e i y, o o , us ice, es ec a oya y ( i . 4:8 . Ou sc oo s a e ee e us e o you o a ew s o yea s. W e you a e i is e you e m o o ice ey s ou e e e a w e you s a e , ce ai y o wo se. ey s ou i e e y case e a essi g o C is s c u c a e e a i a ce. W
THE BROTHERHOOD AND YOU
When a believer is clothed with Christ in baptism he becomes a member of Christ's church (I Cor. 12;13). He is thus a member of God's universal family of saved people throughout the world. He is also a member of a local congregation where he will worship and serve (I Cor. 1:1-2). It is easy to love and be concerned with those with whom we are in immediate contact. It is more difficult to care about folks we do not know. Yet it is part of our Christian duty to "love the brotherhood" (I Pet. 2:17). Wherever there is a true child of God, he or she is my spiritual kinsman and I must be concerned for his well-being.
I. We must see ourselves as members of the brotherhood. This brings us both privileges and responsibilities. Paul likens the brotherhood to a great body. Each member has a distinct role to fill and contribution to make for the benefit of the whole (Rom. 12:4-5). No man is an island to himself. We must feel compassion when brethren in India are hungry We must pray for oppressed brethren in China. We must help brethren when natural disasters strike their homes. We must rejoice when their work prospers and weep when it languishes. We may never seen their faces, but they are our brothers and sisters in Christ. We owe them our concern.
II. We must love the brotherhood (I Pet. 2:17). To those we love, we are kind, considerate and solicitous. Such should be our attitude toward fellow Christians. We should prefer one another (Rom. 12:10). Never would we knowingly hurt or harm those we love. Responsible brethren will not slander the name of their kinsmen. They will always give them the benefit of the doubt when some evil charge is raised. Their love will cover a multitude of sins (I Pet. 4:8). They would rather restore fallen brethren than kick them (Gal. 6:1-2). Because we love the brotherhood we do not despise those brethren who differ with us. Rather, we "have great sorrow and unceasing pain in (our) heart" when discord and divisions arise (Rom. 9:1-2).
III.We need to keep informed about our brotherhood. It is sad to see folks who care nothing for their families and their well-being. Christians must be concerned about their spiritual family. Read several brotherhood journals so as to have a broad, balanced view of what is happening. Go to our lectureships and workshops. Get to know your family. Rejoice in the fellowship. Gospel preachers should attend their local preacher's meetings and area-wide fellowship activities. Its hard to love someone we do not know!
IV. It is important to participate in brotherhood activities. There are good works that are too big for a single congregation to accomplish. Always try to be involved when area-wide or brotherhood projects are undertaken. Do so as a matter of policy because you are part of the body. Be "zealous of good works" (Tit. 2:14). Of course there is a limit to what we can do. Participation is always on the basis of "as much as in you lieth" (Rom. 12:18). Also you should not engage in activities unless you can do so in good conscience (Rom. 14:22-23). If there is a project about which you will have scriptural doubts you should abstain from helping.
V. Be concerned with brotherhood problems and problem children. Be assured that your work will be affected by them. Satan never lets us rest. Each wave of controversy is always followed by another. So keep your eyes and ears always open. Ignorance is a most dreaded disease, frequently fatal. Many preachers have been caught in the net of false teachers because they were not aware of danger beforehand. Congregations who refused to listen to early warnings of trouble have found themselves affected thereby.
While we want to know "what's going on in the brotherhood," we do not want to be encouragers of idle gossip, prejudicial comments or jealous criticism. Some folks try to win battles by pinning labels on those with whom they disagree. If they can't answer a man's arguments they just call him a liberal or an anti. Such is dishonest and must be rejected.
2 I.Al b pr p r d t d f nd th br th rh d n t t n w e e wi i o wi ou . au was se " o e e e se o e gos e ( i . : 6 .
II.W r f r th p f th br th rh d. We a e ague wi a mu i u e o me w o o e s i e a co o e sy. esus ace is essi g o e eacemake s (Ma . : . ay o e eace o ou ea e y e usa em ( s. 22:6 . e e e a ay ass es you ay o e o e oo . ay o us o you ie s a ome co g ega io , u o a o Go s c i e e e ose you o ike. G ea is e ee o aye s o ig eous eo e o e c u c ( as. : 6 .
III. n t ll f l t pr r nt br th rh d l r f t n . o e a o you o e s a sis e s. is is goo a ice o you co g ega io u a so o you e a io s i o e o e oo . o o e owe u me omi a e you, you i ki g o you wo k. You a e i e y i C is (Ga . : . o o su e e i o a y ma (Ga . 2:4 . W e we s a easi g me , we oose ou s a i g wi C is (Ga . : 0 . io e es is ye wi us. I ea y a y a ea e e wi e a eas o e suc omi ee i g o e . A oi im a is o e u es (III o .
I . n t b n t v nd d p nd nt b t th br th rh d. Some e e a e o e s o oom a a ge s o c e e. o ea ei s o y, e c u c is o e as egs, wi a o e go e. e o s cause is oug e a ey ecog i e. S e wi s a o e e ( a . 2:44 . e c u c is igge a a y o e ma o g ou o eac e s. I ey s ou ie, e i e o C is wi ye i e a ou is . Some imes, s e ac ua y os e s w e ey a e emo e om e sce e.
e e e ese e c u c as a , o e a i e. I a is e case, w y s ou a y si e ea e is ese cam a come i o suc a so y i s i u io . agica y, I ea some i es o si e eac e s o us is. ease o ai ou i e a o ems o a sco i g wo . As a ew co e I ea eac e s icious y a acki g e ow C is ia s o e u ic ai wa es. W a sa , wa e mi s ey a o o is. ea e o e oo wi e same co si e a io you wou you mo e o sis e .
I . n t tr t r l t th br th rh d. ume ous eac e s e ig i so oi g. ey ig o e e i e eac i g o au o omy o eac co g ega io . I e e s a e o y au o i e o " e e ock o Go w ic is amo g" em ( t. :2 , y w a au o i y o ese eac e s i ec emse es i o a ai s o co g ega io s i is a aces? ey a e me e s i o e me s ma e s (I e . 4: . Mos o us a e a we ca a e us ea i g wi ou co g ega io s o ems. Mos o e oo mo e u e s a e u i is e wo k o o o ei ow ouses (Ma . : .
W a a ecious i i ege i is o e a o e ami y o Go o ea . e us o e a c e is e o e oo . e us wo k o e we ei g o C is s o y cause. May we e e cause a m o e o y. " es e e ie a i s ou ea s i C is ia o e." W
A PARABLE OF THE CHRISTIAN FAMILY Some yea s ack oe a Ma y C is ia sc a e a sa e a i a y go e oug mo ey o u i ei eam a make a ow ayme o a ai y a m. y a wo k a sac i ice ey ma e a success o ei i es me , e a m os e e . e we e a e o ui a o e y ome, wi a a ou ui i gs o ei o e y a ei ai y e g ew. Go u y esse ei a o s. oe a Ma y we e es wi ou so s a a aug e . W e ey g ew u , e ki s we o o co ege a s u ie ag icu u e a usi ess. U o g a ua io ey came ome o e oe u e a m. u w i e a sc oo ey icke u some ew i eas a ou a i g. ey saw o u u e i ai y a mi g. ey e e e a i e si ie a oac . ey wa e o a some o e a i co , some i soy ea s a aise igs a c icke s i s ea o ai y ca e. W e ey cou o co i ce oe o e ee o c a ge o ei og am, ey g ew es ess a e u . ey ecame c i ica o ei a e s e o s a e ic e e wou soo go ou o usi ess. e si ua io ecame i o e a e. Si ce e you g o ks a ma ie a a c i e , ey ow um e e o e wo a e s. ey u e ei a e io o Ma y a e sua e e a ey we e ig a a oe was us ei g s u o . A e a w i e e si ua io g ew ug y a e c i e o ei a a ey we e goi g o a m e way ey ea i sc oo a i e i o ike i e cou ea e. e ques io is w o s ou ea e a go e se w e e? oo oe, w o y sac i ice a a wo k oug a e e o e e a m, o e c i e w o a o u a e y i o e o e a io ? I i k I k ow w a you wou say. We , co si e e o owi g sce a io: I a co g ega io was es a is e , i s o e y u c ase a mee i g ouse built a ai o y mem e s o e C u c o C is w o i m y e ie e : a C is es a is e a ecog i es o y o e c u c (Ma . 6: 8 a i e c u c , wo s i u aise s ou e o e e wi oices a o e, wi o i s ume o e a e ea (E . : a e o s Su e is a sac e memo ia o e ea o C is a o a o a e ows i mea wi mea a ege a es (I Co . :20 22 a wome a e o i e y Go o i u ic ea e s i o es i e c u c , s eci ica y a ey a e o i e o eac a a e au o i y o e e me (I im. 2: 2 a e i e is e i a i e i e a wi o Go ( s. : a a i is a i i e y gi e a e o us o ow ( e . 8: II im. : a Go sa es si e s y g ace oug ai w e ei ai ea s em o o ey C is i a icu a i a ism o e emissio o si s (Ac s 2: 8 . I a co g ega io as wo s i e a se e Go acco i g o ese s a a s o yea s e a ew eac e , ew e e s, a o you ge mem e s eci e a ey wis o i o uce se ious c a ges i o e ai , wo s i , ac ice o a co g ega io a co ic wi ei as e ie s a ac ices, w a s a e o e mem e s o? e wo a oac es a e ce ai y i com a i e. e e is o way e wo ca wo s i oge e i eace a a mo y u ess ose w o o o e o igi a s a a s go co a y o ei co scie ces. Amos sai i we , "Ca wo wa k oge e e ce ey a e ag ee ?" (Amos : . A se a a io is ou o occu . e ques io is w o s ou e e o es o ea e a go e sew e e? o es y says a ose w o ui a ai o e aci i y s ou o e e ec e o ea e ose w o o o e ai o e ou e s a as ea e s o a co g ega io s ou o e e ec e o su e e ei o e y. E e i e ma o i y a e ee se uce i o e cam o e c a ge age s, ey a e o ig o e o e y a was ui a ai o y e e w o o ious y i o s a e ei ew ou ai . e i e o e s ee o ea e. I ey wa o wo s i ike ei eig o s i e C is ia C u c es, ey s ou go e e. I ey wa o e a i e e e Commu i y C u c ey s ou s a ei ow . ey a e o ig o w es away e o e y o ose w ose ai ey a e e ec e . o es eo e wou o is. u i seems w e eo e a a o e oc i e o C is ey e e o ake someo e e se s mee i g ace a e a go a ui ei ow . is is ye a o e easo w y suc s ou e e ec e ( i . : 0 . W
4 CASUAL RELIGION
W l v n l . h r fl t d n n . W l dr n p bl l nn r h l d n n l r n h n n t n p bl l nd t h n n p bl pl . M t ld r th t d r f ln h r l , v n d. h t ff f r l t f th p t t ppr v nd v n pr t nt . Y t t t r b rv r ll r th t n p pl t th r ln t f r. E p ll t d t rb n nd d tr n t xtr f ln n th l f f th h r h.
S r l b t th lv t n f nn r . h d n t t r l th nd t n G d h t f r r v n nn r nt h f l . In n n rt n t r h h t ld th t nf n f f th, r p nt n nd b pt r pr r t f r lv t n ( . 0: 0 A t 2: 8 . h nd t n r t t d n t n b t n n pl . Y t l pr h r r l v n th pr n th t n n b v d b f r nd b v n th t b pt . S r l b t th p rp f b pt . M n h r h r , b t f r f r th r n v n b G d. r t t t j n d n n t n l b d . On b pt z d f r r n f n nd t r v th ft f th l Sp r t (A t 2: 8 . C l pr h r pl th t ht b v d v n f th d n t nd r t nd th pr p r r n f r th r b pt . S r l b t th r r h p. h r h p f G d n n n r t n nn t n n b d r b d r v r nt. h r l ttl r n l n t . S h n f t d n pr h r h tr t th r p t n n l th l ttl r t d nd pr p r t n th r n th t r r nt rt n nt th n r fl t n n th r d th n f G d. , rth t r nd nt rt n nt r d t th t d f th l W rd f h v n. S pr h r r l n th r h ndl n f th S r pt r . In pl f " h bl ," th r r n r n th, "I b l v " r " r. S nd S ," r "th j r t b l v ." n f th h v n rr n th G d, n r h ld th th Chr t n . S r l n th r n n . h nf f n n nd nt rt n n n th r h p t G d. Oth r n pr bl n r pl n n r t n l n n , h h th h r h fr rl t t h pr t d, th th p rf r n f l t , d , tr , rt t nd h r , ll f h h h v n d v n th r t . S r l n th b rv n f th rd S pp r. It n f t d n th d n r nd nd t f th pr d n nd rv n . It n n th b h v r f th n th p . M n n th l ttl pr p r t n f h rt nd nd, th n n l n t n t h rr thr h th b rv n th l f b r th ht nd r fl t n. All f th r fl t ln th t n t h l . Ev n p bl pr r n b ff r d n l nn r. M n h pr th t f r th ht t h t th ll n h t l t G d f Cr t n th h h r th r n xt d r n hb r d n t r fl t th pr p r r v r n f r G d nd h r h p. A l tt t d t rd r h p n b n n th f l dr . If r nv t d t v t th pr d nt r n t bl d n t r ld dr " p" f r th n. r th f n r l f l v d n , ld dr p. d dr t h n t h n r r rd d th? M n d r l n th r d l d pl h p. ll ll n t b h d pl (M tt. :28 2 . h h pt th ll r xp t d t t p th r r nd f ll h (M tt. 6:24 . xp t t l v h b v ll th r , v n r l t n (M tt. 0: . W r t l t r nn r f l f b rth f th p l ( h l. :2 . W r t d rn th n f th t (M tt. 6: . All f th nd n th r r pt r r nd f th r f r l f n Chr t. r th f r v n , th bl n nd th lv t n h v , n r t rn h xp t r l v , n n l tt d, n t l f pr t n
C ln n r f th h f l p r d t h n th f th, r h p nd pr t f th rd h r h. S n Chr t, r lv t n, th h r h nd G d rd r th t p rt nt th n n th rld, l t v r h ld f G d tr t th th th r v r n nd r p t th d rv . W
AS LONG AS WE HAVE THE PATTERN
W e Go wa e e e ews o ui im a ouse o wo s i , e o i e em s eci ic i s uc io s o ow i s ou e ui . e s eci ie e e e ki s o ma e ia s o e use . e e ac ime sio s we e gi e o e e , a e u is i gs e eo . o i g was e o e c ea i e mi s o e c a sme . e woo was o e acacia, e c o was o e i e . e me a s use we e go , si e a ass, eac use i e o ec s eci ie . e e ai s we e w i e ow o e wo ke s a a e ese e o is ay i e ook o E o us c a e s 8. Go s ai y i s uc e Moses, a e ose w o i e wo k, a ey make e e a i s i u es "a e ei a e , w ic a ee s owe ee i e mou " (E . 2 :40 . ey w oug acco i g o e a e a Go esse a acce e ei e o s. e ace is g o ious s eki a i e mos o y ace o e a e ac e (E . 40: 4 .
o e e ques io , w a i e a e ac e a ee es oye , y i e, s o m o wa ? W a wou e e ews a e o e? e a swe is sim e, so o g as ey a e ook o E o us i ei ossessio ey a e a e a cou a e e ui i us as i was i e egi i g.
C is ui is c u c a eco e is wi o us i is ew es ame (Ma . 28:20 . e s eci ica y e s us i is o e ega e as is a e o is isci es a is c u c (II im. : . o owi g e e y wo s Go s oke o Moses, e o y S i i e e w i e o e ews o say, "See a ou make a i gs acco i g o e a e a was s owe ee..." ( e . 8: . y e i ce u y me we e o e y ig o i g e i i e a e o e c u c . O e y o e, o e a e io o ime, i ua y e e y oc i e a ac ice o ai e y e Mas e was c a ge . E e ua y e i e i se was e ec i e y emo e om e eac o e commo ma . I was ocke i a ea a guage ( a i w ic o e u c e ics s oke. I was ec a e o e e e c usi e o e y o e ies oo o e co u e c u c o ome. e a ies we e a ac e o ossessi g a i e. Me we e o i e o a s a e i i o e e acu a o e eo e.
e g ea gi o e o es a e o ma io was a e owe o e o e o kee e i e om e masses o uma i y was oke . I i ua y e e y cou y o Eu o e a e me se a ou o u e sac e ook i o e a guage o e eo e. Gu e e g s i i g ess ma e i ossi e o o uce i es i a ge um e s a a ices ma y eo e cou a o . A oug e c u c a C is ui a o g e co u e a o scu e , e eo e ow a e i i e a e i a . y ca e u y s u yi g i , ey we e a e o e ui a w ic a ee os . Usi g a s ig y i e e igu e, e au o o e e e a io was gi e "a ee ike u o a o : a o e sai , ise, a measu e e em e o Go , a e a a a em a wo s i e ei ..." ( e . : . e i i e measu i g o was e Sc i u e. o e acce a e o Go e c u c mus mee e i i e s a a gi e i Go s Wo .
wo ce u ies ago, wi e ea e y a e i a , ou a e s se a ou o es o e e c u c , e ai a wo s i , as ey we e i e egi i g. o ay we s i ossess e a e . ose w o wa Go s acce a ce a essi g wi e i ige o see a a i gs a e o e acco i g o e a e . O e as ques io : ow o you i k Go wou a e ea wi e a e a O o ia , i e mas e c a sme a ake i u o emse es o c a ge a ious as ec s o e a e ac e o make em mo e easi g o emse es a e eo e? W
6 BETRAYED
a i was e aye y A i o e (II Sam. : . u as e aye esus ( uke 22:48 . " e ay" is o e o e ug y wo s o ou a guage. o o e w o e ays is ie , is o e o es o is a io is e e cou e a e o. I is a as a y ac io oa e wi s ame. ow muc mo e s ame u is i o e ay e Cause o w ic C is su e e a ie ? o ay c u c es o C is a e aci g a a io wi e mo eme e y a a o you g i e ec ua s w o a e e e mi e o im ose ma o c a ges o e e y as ec o ou ai , wo s i a ac ice. I success u , ey wi w eck a es oy ou o e mo eme o es o e e e igio o C is e ea e i e ew es ame . W e e ey ea i e i o o , ose ac i is s i i g is is u i e mo eme a e ai o s Promoters of change are betraying Christ w o ou e e c u c . I is ea , e u c ase e c u c (Ac s 20:28 . e i o ui a si g e e omi a io o cu . o i e ea e us wi ou gui e i es a i ec io s. e i o g a us e i i ege o a e a c a ge is c u c , e ai a wo s i . C is s c u c is o emoc acy C is a o e is ki g a u e . We a e is su ec s. Ou u y is to o ey is i s uc io s ( o : 4 . W e a y isci e ays is o a e a s o e sac e i gs o e ou e , aki g u wa a e i e ies, e e ays e Mas e Agents of change are betraying the church of Christ. e c u c is 2,000 yea s o . e ai a wo s i we e o ai e y C is a i e o e u a io o ime ( u e . o 20 ce u ies, e emissa ies a e ca e me o C is . U o co e sio , ey we e a e o e c u c (Ac s 2:4 . ose w o ecome a o e ea e y o y mus acce e i i e s a a s a a e o ai , wo s i a se ice (H im. : , su mi i g ei wi s o a o e ea . ose w o a e ake i u o emse es o es a e o e ise e c u c a e o y succee e i co u i g a a mi g e . Go s y es em " a se o e s" (I o 4: "wo es i s ee s c o i g (Ma . : e emies o e cause o C is ( i . : 8 . Ou c a ge age s came i o e c u c us as e es o us i . u a o g e way ey co c u e s e was o easi g o em. e ai a ac ice we e u ge o e i a equa e a is as e u . So ey se a ou o c a ge e , e e i i esu s i i isio a oss. Agitators for of change are betraying those noble saints who went before them. o some 200 yea s, go y me a wome a e sac i icia y a o e , a i g a ui i g u co g ega io s e e a a oa . Wi ea a i ige ce ey soug ou , aug a wo mu i u es o os sou s. Ma y o ose co e s we e o me y mem e s o e omi a io a o ies. ey we e s ow e mo e e ce e way o ew es ame C is ia i y. Sc oo s we e ui , omes o ca e o e u o u a e we e es a is e a mai ai e . Missio ou os s we e a e . As you gs e s o as si e s o e wo ou c a ge age s we e aug y mem e s o e c u c a oug o sa a io . ow a ey a e g ow o ea e s i osi io s, ey ook wi is ai o ose w o we e o e em. ey i icu e ei ai a accom is me s. ey iew e c u c wi a c i ica eye a s eak is a agi g y o e . ey quie y gai co o o sc oo s a co g ega io s a u em i o some i g quie o eig o e o igi a i e o ose w o a e em. Change agents betray those who built and sustained the congregation they now seek to commandeer. om ac oss e a io we ea agic s o ies o C is ia s w o a e a o e wi a su o e ei ome co g ega io o yea s, o y o isco e a ei eac e is wo ki g o c a ge e c u c i o some i g o a y i e e . Commo y ey a e o i ey ca o acce e c a ges a go a o g wi e og am ey s ou ea e. I ey o es ey a e a e as ou emake s. ese o e s a sis e s a e ee e aye . Those preaching the gospel of change are betraying the lost souls they recruit into their churches. Ma y o em eac si e s ey ca e sa e y g ace oug ai , e o e a e e wi ou o eyi g C is s comma o e a i e o was away ei si s (Ma k 6: 6 Ac s 22: 6 . ey eac em a ey a e o u e e aw o C is . ey e em a e ew es ame is o a a e we a e o co o m o. ey eac em a ey a e ee o o a y i g C is as o s eci ica y o i e i ei wo s i a ac ice (Ma . 28:20 . ey eac em a o ks ca e sa e i e omi a io a c u c es C is i o ui a e c u c o C is is o o mo e wo o a ue a c u c es me a e c ea e . Suc au y eac i g is a ag a a o o C is a e o y S i i w o ga e us e c u c a e ew es ame , i is a isse ice o ose w o w i e seeki g sa a io i C is , a u e i s e i i ue ce. O u as w o e aye im, esus sai , "goo we e i o ( im i e a o ee o " (Ma . 26:24 . W a wi e say o ose w o a e e aye im a is o y Cause? W
57 IS TRUTH RELATIVE OR ABSOLUTE?
Mo e i ki g says, "W a is ig e e s o e si ua io ." Ma y e ie e " e e is o o y o e e a u c a gi g u " a " u is e a i e a may a y om g ou o g ou o om ime o ime, a i g o o ec i e s a a ." Is is ig o w o g? e e a e wo s a a s o mo a i y ma s a Go s. is o y emo s a es a ma s mo a i y is go e e y a c a gi g co e o e a i e a ues. is is ecause e e y co e o uma aw a s s o o a so u e us ice a equi y. W a e e uma i e ige ce esig s egu a es mus a i o e c ass o e a i e a ues. o uma au o i y ca e us ow o ac so a e g ea es goo wi come o e ace. Go s aws a e a so u e y e ec . As c ea o o a , e k ows w a is es o e w o e o ma ki . ei g a wise, e k ows wi ou e e ime a io w a wi wo k o e es . e sees e e om e egi i g. is aws a e o e a i e. ey ee o e isi g. Go as wo ki s o aws. a u a aws a s i i ua , mo a aws. e aws o a u e a e a so u e, a u c a gi g. e aw o g a i y is as ue ow as i e egi i g, i Ame ica as i C i a. Go s s i i ua aws a e as a so u e a u c a gi g as e aws o a u e. esus sai , " ea e a ea s a ass away u my wo s s a o ass away" (Ma ew 24: . " e wo o e o a i e o e e " (I e e :24 2 . "E e y sc i u e i s i e o Go is o i a e o eac i g o e oo , o co ec io , o i s uc io i ig eous ess a e ma o Go may e com e e, u is e com e e y u o e e y goo wo k" (II imo y : 6 . " e ai ... was o ce o a ( imes e i e e u o e sai s" ( u e . Go s "wo is u " ( o : . is wo is i a a com e e. We a e wa e , "A ou o u o is wo s, es e e o e ee a ou e ou a ia " ( o e s 0:6 . o ay, co uc o ce co si e e w o g is e cuse . E e y o e a e e y i g is ame e ce e o e e . is is e ew mo a i y. " e e is a way a seeme ig u o a ma u e e s e eo a e e ways o ea " ( o e s 4: 2 . Go s a so u e s a a o ig a w o g mus e acce e i ou a io su i es. A yi g is w o g ( e e a io 2 :8 . S ea i g is w o g (E esia s 4:28 . Se ua e a io s ou o ma iage a e w o g ( e ews :4 . aki g Go s ame i ai is si (E o us 20: . Mo e mo a i y is ea y a sys em o immo a i y. You ask, " ow ca I k ow ig a w o g?" Go s oice is e a so u e au o i y. esus is e e am e o e ec io . e i e is e a so u e Co e o u . ea i . e ie e i . O ey i . e Sa e W
8 ENABLERS: GOOD PEOPLE WHO HELP OTHERS DO BAD THINGS
O ce agai e o s eo e a e aci g e o em o i e a a se eac e s wo ki g o c a ge e ai a ac ice o e c u c . om ma y qua e s we ea o eac e s a o e s se o i gi g a ou u sc i u a c a ges ey wis o see im eme e . ey wou c a ge e way we wo s i i so g, e o e o ou wome i u ic wo s i , e way eo e ecei e sa a io , ou e a io s i wi e e omi a io a wo , e way we i e e a a y Sc i u e, e e e way we iew Go s Wo . I ey a e success u , ey wi i g c aos a i isio o e c u c as ei e ecesso s a e o e i e as .
e e a e e e mi e a se eac es w o a e a missio a goa o su e i g a gai i g co o o e co g ega io s a e e ua y e w o e c u c . e e a e o e s w o n bl e c u c w ecke s o succee . ese e e o e e c u c . ey wou o i e io a y a m e . I ei ai e e ey o e a e e y muc as e ami y mem e w o e a es e a co o ic o co i ue is es uc i e e a io . e w i e o e ew s eaks o some w o e e ai e a ge s u awa es ( e . :2 , so a so some e e ai i e a s u awa e.
Some e a e s a e a suc au y i e ai i g a ey u y ee i wou e u e a u c is ia o ei a o s eak u agai s a eac e o e o . Some a e o ices i e ai o i ea e s i . us ey a ow u sou eac e s o e e i a i ue ce e co g ega io ey ea . ey a e esi a o c a e ge e a se eac e , e e oug ey a e u com o a e wi is message o o osa s. Some a e c ea y ecei e . ey wou o k owi g y e a y o a mi g e Cause o C is . a se eac e s a ways e e o smoo a ai s eec o ecei e e ea s o e i oce ( om. 6: 8 . ey use cu i g y e ise a es (II e . : 6 w e s i i g ei we . Some ack a equa e k ow e ge o isce e e o ei g o aga e . ow as a ways eo e a c u c es a e es oye y ack o k ow e ge ( os. 4:6 . Some mis ake y i k a u i y a a y ice is e e a e o mai ai i g a u e i ica ai a c u c . U i y is ecious. We mus wo k o mai ai i (E . 4: u C is e e i e e a we sac i ice u a ai u o e ie ce o a e u i y wi ose w o omo e a a se way.
I oce o e i i e ese e e may e, u ey e e e ess e a e e e emies o e c u c o gai a e a ce a comme ce ei es uc i e wo k. Some o ks y ei ai u e o o ec e ock o Go a e u co scious e emies o e cause o C is . W
A VISIT TO A CHANGED CHURCH
ece y I isi e e we si es o ff n n nd th Sh nn n O Ch r h f S lph r Spr n , x . I was g ea y im esse . Si ce o ma y, "Seei g is e ie i g," I s a e wi you my ea e s some o w a I ea e . ( o ose u ami ia wi e c a ge mo eme , I o e a ew o se a io s a e a a io s, i i a ics, o ocus e ic u e . O e c u c s age I ea : A ou e o y S i i : " e o y S i i is ese i e wo , co i ua y maki g me awa e o ei ee o Go " " e ( e S i i o i es e C is ia wi ...u e s a i g o s i i ua u , a gui a ce i oi g w a is ig ." ( h th C lv n t d tr n f th d r t p r t n f th l Sp r t n th h n nd, nv t n nn r , nl ht n n bl r d r . h pr bl , th h l th nl ht n nt nd p th d ff r nt nd r t nd n f th bl nd d d nt h ndr d f d ff r nt nd f h r h . A ou Sa a io : " is Sa a io is a ai a e o a w o u o C is i ai a make im o o ei i e...a a ism is ou co essio o e su icie cy o e ea , u ia a esu ec io o esus o Sa e us om Si ." ( h r d tr n lv t n b f th, b f r b pt nd b pt t d l r n lv t n. th b rr dfr th pt t . A ou e C u c . " e c u c is e e i e o y o C is o ea . ega ess o e omi a io a i es e e is o e o y a , oug i is i e se, i is em owe e y e o y S i i ..." ( h n ff r t n th t ll d n n t n r f l t nd n b f r G d, nd th t th r h r h l d n n t n . ei "Co e a ues." "S a o Oaks C u c is a au o omous y e , o e omi a io a C is ia e ows i . We
a ue a o e a e i e ee om o e e i e i a eas a a e o co si e e o e p r n nt r d tr n (i.e. oc i es a a e e ici y s a e a a e o u e s oo o e ou o a a icu a ime i is o y o cu u e... Ou o ego ia e oc i es ie so e y i e ma e s i ec y e a e o a e so s sa a io ...I ma e s ega i g ge e o es, c u c s uc u e a o ga i a io , „as o g as ou ac io s o o i ec y io a e e c ea a e ma e co e oc i es a e esse wi o Go , we wi o e a e ee y..." ("C r d tr n " j r t h n f th h n v nt. t t l t th nt l f Chr t n t t f h n t l v n ll th r t p n t h n . An d tr n r pr t n t d r tl r l t d t lv t n (b b l v n n th f l fr t h n f th d r . G nd r r l th d t r f r n n l d r h p r l , h r h tr t r nd r n z t n h t d th th v rn nt f th h r h . ei " isio ." "Go is e isio i g us o e a c u c a is o e o c a ge a eme ge as Go ea s us." ( t th ttr b t t G d th r d r t h n th p tt rn f th h r h, h r d tr n nd r h p. It d n t tt r t th th t h pr v d d n tr t n f r ll f th n h d v n W rd . o S a o came o e c u c s Memo ia ay wo s i se ice a aye Ama i g G ace o is ag i es. o e a ey o o ge i e i y emse es as a c u c o C is . ( h pr p r d n n th n l n r h r h f Chr t n n , r h p r d tr n .
O ff n n e so a age (www.jeffjenkins.blogspot.com) o Mo ay u e 28, 04 we ea : "Yes e ay mo i g was owe u as o e o my ie s s a e is ea a ou ow muc e as s ugg e wi e c a ges a S a o Oaks i ega s o e s y e o wo s i a i s ume s i wo s i ." ( h h v lr d br d th f n tr nt l n r h p, lth h h d d n t nt r Chr t n h t r nt l 600 r ft r Chr t . A a s ecia ga e i g o e c u c , o e o e comme e " e e a e ma y eo e u i g o e e eo e w o a e e S a o Oaks i e as yea ecause o e c a ges a a e ee ma e a some ecause o e way e c a ges we e ma e." (A n v rt ll v r n r t n, h n th h n nt v n th th r nd , f thf l Chr t n r f r d t b th nn t pt th rr r b n ntr d d. Wh n h p r t n h pp n n "tr d t n l" n r t n, th br nd t d v n. Wh n t h pp n t th t " f f l l ft" . e eac e o se e , " e e is o i g we ca o a ou eo e w o isag ee wi ocesses a issues... u om is oi o wa we a e o o e e e yo e a kee o mo i g owa e missio o oi g w a e e i akes o o o Go ..." e c ose wi e s o g a i ma io , " o u i g ack " ( r thr n b f r d t, b t h ll n t b d t rr d fr l f h n n th h r h nt n n d n n t n l d n n t n l b d . h p r t ll v nt ll
60 dr v d nt th v r h rt f th h r h thr h t th rld . * The preacher's site offers lots of links to help his readers get on the fast track to change: There are links to Wineskins Magazine ( h f r n f th h n v nt , Willow Creek Association ( l d l f r th h n t b ld h r h Rick Warren and Saddleback Church (Ch f r h t t f th ph l ph dr v n th h n v nt and under Restoration Ministries he links to Farmer's Branch Church, Richland Hills Ch r h,( r n nt Ch n d Ch r h and John York, Rubel Shelly and John Mark Hicks (A n th t d r n pr t r f h n . W
STANDING AT THE CROSSROADS
Churches of Christ are standing at a critical crossroads. It is the same one our ancestors faced and it is one most of our religious neighbors have had to deal with.
At the turn of the last century our fathers arrived at this same crossroads. The road to the right led to ultra-conservatism and extremism. Led by Daniel Sommer of Indianapolis, a handful of disciples chose that path. As they traveled, their road grew ever more constricted. They continually tightened their circle of fellowship. Again and again they quarreled and broke fellowship with each other. Today, a half dozen or more small bodies still trudge this dreary path.
The vast majority of our fathers paused and pondered the future and chose the path to the left. They had grown weary of the straitened and narrow road which they and their predecessors had traveled for a hundred long years. The road to the left was broad and smooth. It was throughly modern. Vast multitudes of other religious folks were choosing it. It was not a lonely road. That road abounded in things exciting, entertaining and popular. All who chose it were applauded and welcomed by the crowd along the way. Bold leaders like W. K. Pendleton, Isaac Errett, J. H. Garrison and Herbert Willett challenged the masses to reject the old narrow road and follow them down the new broad road of spiritual adventure. Fully 85 percent rushed after them. Today they are known as the Disciples of Christ/Christian Churches denomination.
The remnant that was left, cast their eyes about. They consulted again their road map to eternity and studied it carefully. They besought God's will and guidance in prayer. Convinced that the way straight before them was the Savior's Way, their leaders challenged them to go forward. They were bound for New Jerusalem and were not going to be diverted. There was only one way to go. God-fearing men like David Lipscomb, F. D. Srygley, Austin McGary and J. D. Tant exhorted and encouraged their fellow pilgrims. They shepherded the stragglers and urged them to keep their eyes upon the goal. As the journey proceeded, others took note and joined their caravan. Individuals and families, even congregations realized that theirs was the glory land way and fell in beside them. Their numbers swelled until well more than a million joyful souls streamed along the upward path. Men and women of every tribe and nation were invited to join them and multitudes did. They were trudging the old paths that led to the Father's home.
Now a century has past. We have come to yet another crossroads. Three options are before us. A noisy throng is trying to convince us to take the road to the right. Ultra-conservatism always leads to radicalism and faction. A larger crowd is already streaming down the road on the left. They are following their Protestant neighbors on that broad road. Again the emotion, excitement and popularity of the left are drawing them onward. Learned professors keep telling them it is the way to go. They ridicule the old paths as obsolete and boring. The majority have yet to decide. Shall we follow the old paths our fathers trod or shall we turn aside to the right or the left? If the pilgrims are to be encouraged to stay on the highway of holiness, strong and faithful preachers and elders will have to step forth and lead the way. Congregations tend to follow their leaders. May God raise up such leaders. The future of His Son's church hangs in the balance. JHW
THE LAW OF SILENCE
o a es ec o Go s wo ema s mo e a ma y a e wi i g o gi e. We mus ecog i e a acce e au o i y o Go s si e ce. e oes o a e o say " ou s a o " i o e o o i i a i g. ai u e o ecog i e o acce is i ci e as ee o e o e u ame a , u e yi g causes o ou e igious i e e ces. Some o ose w o we e o e us ecog i e e im o a ce o is i ci e. C u c is o ia , . M. Au ig e, w o e, " u e was esi ous o e ai i g i e c u c a a was o e ess y co a ic e y Sc i u e, w i e wi g e was i e o a o is i g a a cou o e o e y Sc i u e" (History of the Great Reformation of the Sixteenth Century, g. 42 . i k i i s, A a a is eac e , w o e:"I is e i e a w a e e Go as o comma e a as o i s i u e y e ess comma s o Sc i u e, e oes o wa o se e o oes e wa o e se e e ewi , o wi e a e is Wo se asi e o ma e o sui e easu e o me ." ( is was w i e y i i s i e 6 ce u y i is ook Vindication, quo e y J.D. Mu c , Christian Only, g. . a e e is suc a i ci e is c ea y s a e i I Co i ia s 4:6 w e e au w i es " a ye mig ea o o go eyo e i gs w ic a e w i e ." We see i a ie i a eas ou i s a ces. I Ac s : we ea o ce ai e e w o aug ci cumcisio as a C is ia oc i e a i sis e o i s o se a ce. e a os es a e e s w o e e e e co ce i g is ac ice: "we a e ea a ce ai (me w o we ou om us a e ou e you wi wo s, su e i g you sou s to whom we gave no commandment" (Ac s :24 . ey ocee e o e u ia e e ac io s o ese ce ai me . E e oug ci cumcisio a ee comma e u e e O Co e a , i cou o e ou u o e c u c si ce o comma me co ce i g i a ee gi e . I es a is i g e su e io i y o C is o e a ge s, e au o w i es, " a i g ecome y so muc e e a e a ge s, as e a i e i e a mo e e ce e ame a ey. o unto which of the angels said he at any time, ou a e my so ... " ( e ews :4 . e e y ac a God had not said o o e o e a ge s ese wo s w ic e s oke o e So is oo o ei i e io i y o C is . W i e e ai i g e ee o e Me c i e ek ies oo o C is , e w i e says, " o e ies oo ei g c a ge , e e is ma e o ecessi y o c a ge a so o e aw. o e o w om ese i gs a e sai e o ge o a o e i e, om w ic o ma a gi e a e a ce a e a a . o i is e i e a ou o a s u g ou o u a : as to which tribe Moses spake nothing concerning priests ( e ews : 2 4 . W e e asso e eas was i s i u e , Go o ai e a i e o se e o e ou ee ay o e i s mo ( um e s : . W e some me we e u a e o o se e e eas o easo s eyo ei co o , ey aske Moses i ey cou o so a a a e a e ( ss. 6 . o Sc i u e sai " ou s a o o se e e eas a a i e e ime." Ye e e e g ea awgi e Moses a e o o au o i e suc a e ce io wi ou a comma me om e o a ( s. 8 . W e i i e e missio was gi e , o y e i e a ow e e ce io ( ss. . Moses es ec e e aw o si e ce.
The Application of the Law of Silence for Us Today We a e imi e i ou C is ia ai a ac ice o a w ic Go as au o i e i is Wo . esus sai , eac " em o o se e a i gs w a soe e I a e comma e you" (Ma ew 28:20 . au wa s a we mus o go eyo e i gs w ic a e w i e ( Co i ia s 4:6 AS . o emi s us a o y ose w o a i e i e eac i g o C is e oy e essi gs o e a e a So (II o . We o o ask "w e e oes e i e o i a i g?" a e we ask, "w e e is i au o i e ?"
A i g may e au o i e ge e a y o s eci ica y. e comma o "Go eac e gos e " (Ma k 6: , is a general command a au o i es a y a a mo es o a e . "Preach the gospel" specifies w a mus e aug , us o i s e eac i g o uma o i io s, a i io s, a i oso y. We mus e e esume a i g is acce a e sim y y e ac a i is o s eci ica y o i e . Go i o s eci ica y o i ca yi g e a k o e co e a o a o ca , ye oi g so cos a ma is i e ( C o ic es :6 0 :2, .
62 Even the world recognizes this principle. The pharmacist who fills a doctor's prescription is not at liberty to substitute another substance simply because the doctor did not say "thou shalt not" do so. He is bound to obey the law of silence!
If we do not respect the sacred silence of God's Word, then no one can object to infant baptism or sprinkling, counting beads, burning of incense, and a thousand other things that God did not specifically forbid being introduced into the faith and worship of the church. The concept that "I can do anything God does not forbid" in Christian worship lets in an avalanche that few are ready to accept. Nadab and Abihu violated this law by offering strange fire in worship which Jehovah "had not commanded them" (Leviticus 10:1-3). God had not specifically forbidden the use of their fire by direct command. However, it was forbidden since he had specified that for incense they were to use the fire from the perpetual fire on the great altar before the tabernacle (Leviticus 16:12-13).
It is the silence of the New Testament on instrumental music in worship that leads us to reject that practice and other like additions to our faith and worship. J.D. Murch comments on this theme:
"Within the last generation the Church of Christ has made a phenomenal growth. This is due to two things: 1. Its people have stood like a rock of Gibraltar for the faith which was once delivered unto the saints," amid the doubt and confusion superinduced by liberalism. They have challenged the spirit of compromise and worldliness and dared to be a "peculiar" people teaching and practicing what they believe is the Bible way of life. 2. They have come to realize that the silence of the Scriptures must be respected as well as the commandments of Scripture, but that obedience to its silences permits freedom of judgment and action (Christians Only, pg. 313).
Sadly, few Christians understand the "silence of the Scriptures" today. Every leader and teacher should familiarize himself with this important concept not only that his own faith might be strong, but that he might also teach others. When a generation grows up that does not know this principle of truth, they may well reason like Martin Luther, "I can do anything the Bible does not specifically forbid." Woe to the church when that day comes. JHW
PARABLE OF THE DAMAGED KINGDOM
Once there was a king of a fair and prosperous kingdom. When he was away on a long journey his kingdom was undermined by rebels who wished to capture his domain and impose their will upon his citizens.
In his employ were a multitude of men whose responsibility it was to protect his citizens and guard his kingdom. As the rebels did their destructive work, the king's defenders behaved in the strangest way. Some were busy playing games, hunting and fishing. Others spent endless hours with their eyes closed in repose. Some busied themselves by endlessly going to school, "ever learning" but too busy to tend their Master's affairs. Some had projects of their own that left them lithe or no time for the king's business. Some kept assuring themselves and others that all was well, that those who appeared to be enemies were really friends of their Lord. When a few valiant men sought to block the advance of the invading rebels, others actually threw stones at them and heaped curses and insults upon them as trouble-makers.
One day the king unexpectedly returned home and found his kingdom in shambles. His people were scattered and many cities were occupied by rebels. Calling his guardians together, he inquired why they had allowed this disaster to occur. One by one they came before him. Ashamed and afraid for their neglect, they offered their excuses: "I was fishing." "I was busy pursuing my degree." "I don't like controversy." "I did not think they were all that bad." "I preferred to do positive things." "I tried to understand their point of view."
The king said to them "You careless and irresponsible guardians. It trusted you to watch my kingdom. You ate at my table. You failed me and those I entrusted to your care. Now depart from me you worthless servants. He ordered them cast out with the rebels whose cause they aided by their neglect. He that hath ears, let him hear and learn. JHW
6 COMMUNITY CHURCHES AND CHURCHES OF CHRIST
We a u e s a a Go i o assig a s eci ic ame o is c u c . a e , se e a i e e ames a e use o esig a e is eo e: c u c o Go , c u c o e o , c u c es o C is a e c u c . W e e e was u o e o y o eo e i e wo a o o e C is as ei ou e , ea a o e e was o ee o a y u e i e i ica io . We, owe e , i e i a socie y we e e e a e u wa s o 00 i e e ki s o c u c es. is si ua io c ea es a s a e o co usio as o w ic o y o eo e o e is e e i g o w e e s eaks o o asks a ou " e c u c ." is si ua io ecessi a es a we a e some way o i e i yi g ou se es so we ca commu ica e, i eac o e a oi o e s o a o y o e e i a gi e ace. I e ea y ays o e es o a io Mo eme ee i e e s eams o eo e came oge e o u i e o e i e a es o e e ai a ac ice o e o igi a c u c . ose e y A e a e Cam e mos o e e e e o emse es as isci es o C is . ose e y a o S o e mos o e use e ame C u c o C is . ose comi g om e ames O Ke y, E ias Smi a A e o es mo eme e e e e ame C is ia C u c . e e was o a s ic a e e ce o a y a icu a o e o ese ames a a e e e ecog i e eac o e as e ow C is ia s se i g Go i o e o y. W e sc ism occu e a e e o e a e egi i g o e 20 ce u ies, ose e e i g o a e i s ume a music, missio a y socie ies, wome i osi io s o c u c ea e s i , e c., ge e a y i e i ie emse es as C is ia C u c es isci es o C is . Ou e e is i guis e emse es y e i ica ame C u c es o C is , ou i om. 6: 6. O e a e io o 2 yea s is is i c io o ames ecame i ua y com e e. Ou e e co i ue o o a use e ame C u c o C is , o ecause i was e e c usi e i e cog ome o e c u c u ecause i was i ica a was e u i i e i yi g ou eo e, w e e e ey mig e. O e e as 40 yea s, as i e a ism s ow y e o e e i ica ou a io s o ma y o ou you ge eac e s a ey i u ai e o o e y i s uc a i oc i a e ou eo e, a ew ge e a io o ea e s a ose w o seeme o e as ame o ei associa io wi e o e oo o eo e k ow as C u c es o C is . ey c a e acce a ce wi ei eig o s o e E a ge ica c u c es. ey i o wa o ea e s igma o ei g e c usi e a i e e om e wo y c u c es a ou em. Si ce ey o o ge e ie e e e c usi e message o sa a io a e o e c u c o Sc i u e, ey i o wa o e u ic y i e i ie wi ose w o s i e o suc e c usi e e ie s. e ce ey ega o cas a ou o a ame a wou o wo i gs: I wou mask om e eo e o ei commu i y a ey we e a i ia e wi o e C u c es o C is . I wou make em a ea ike o e "Commu i y C u c es" a we e e e ie ci g e ome a g ow . We k ow a ma y o ose w o a e ake is ou e a e c ose as ei mo e s, " o e omi a io a Commu i y C u c es" suc as e Sa e ack Commu i y C u c o O a ge Cou y Ca i o ia a Wi ow C eek C u c i a i g o , I i ois a o e Sc u e s C ys a Ca e a . O cou se ose c u c es a e o oug y e omi a io a i ei ai a ac ice si ce ey e e e oc i es a comma me s o me a e a e au o i y o e ew es ame o C is as ei s a a . ume ous a is , Me o is , e o me a o e e omi a io a co g ega io s a e a so ake is same mo ike o "Commu i y C u c ." I seems a some o ou e e e e o e i e i ie wi suc g ou s a e a wi ei e e o e C u c es o C is . A o e o a e mo i e is a u e e ame o Commu i y C u c , e y ica co g ega io aces i e o o em asis o oc i a oya y. us a y ica Commu i y C u c mig em oy a Me o is mi is e is yea a a isci es o C is ma e e , a a ema e es y e ia e o owi g. I ica o s a e a some o ou e e w o a e c ose is ou e a e a simi a a ess a ou oc i a s a a s. C u c o em is a a ou e ows i , u , oi g goo a ee i g goo . Suc i gs as a i i g i e oc i e o C is (II o a e gi e i e em asis. ose o ou eo e w o a e c ose o i e i y emse es as Commu i y c u c es seem o a e a commo a i y a ou em. ey a a e em ace e age a o e c a ge mo eme w ic seeks o a s o m ou eo e i o e ike ess o ou e omi a io a eig o s. Suc i gs as sa a io y g ace oug ai e o e imme sio , a e em asis o e im o a ce o a ism, a wi i g ess o o e a e e use o i s ume a music i wo s i , a wi i g ess o a ow wome o assume ea e s i o es i e i e o e c u c , acce a ce o e omi a io a c u c es as i goo s a i g wi Go a o e e a e issues seem o e a a a ce o ose wis i g o e k ow as "Commu i y C u c es." Se e a o ou U i e si ies a Co eges a e gi e e cou ageme o e Commu i y C u c mo eme : amo g em A i e e C is ia U i e si y, e e i e U i e si y a a i g G a ua e Sc oo o e igio . I wou e as sc i u a o i e i y o es co g ega io as e Commu i y C u c o C is as e S a e S ee C u c o
64 C is . u o mos o ese o ks, ey wa e "Commu i y C u c " wi ou e "o C is " esig a io . As esus sai we ca o y u ge em y ei ui s (Ma . : 6 2 . e i ec io o is mo eme is away om ew es ame C is ia i y a om o e ie ce o e message o C is . I is away om e o e oo o C u c es o C is o w ic ey o ce we e a a . I my u gme i wou e a mis ake o a co g ega io o ake suc a ame as i c ea es co usio as o w o ey a e. I a so i e i ies em wi ose w o a e a a o i g e i e as ei s a a o ai a ac ice. I e ec s o ei a a se se o s ame o e i e i ie wi e gos e a e o y o C is . au was o as ame o e message e eac e ( om. : 6 Wi esus, e g a y e u e e s ame o e c oss ( e . 2:2 Ga . : a so s ou we. I e wo es ises us o w a we e ie e a s a o , so e i . ey a e esus o is ai a co ic io s ( o : 20 . W
I HAVE CHANGED
O se i g e a o me w o a e e e is y wo ki g o c a ge e c u c o C is i o a e omi a io a o y, I am emi e a I oo a e c a ge . W e I ega eac i g I weig e 0 s. I ow weig 80. e I was a a e i C is wi a im e u o i e k ow e ge, ow I am a eac e o a es. ack e I a o e ai , ow I am a wi a i ge o g ay. e I wo e ea i g g asses, ow I am i i oca s W e I s a e eac i g I was a ece ig sc oo g a ua e, ow I a e a co ege eg ee. e I was a o ice i e ai ow I o e a e o 0 yea s o e e ie ce a ea i g i C is . W e I was a i e I a e e ea a e igious ook, ow I a e ea some 2200 o em. ack e I a e e ee a om a i so Cou y e essee, e ace o my i . ow I a e eac e i some s a es, a e e i some 20 o eig a io s a i e i ou s a es. e e was a ime w e I was a ew y we , ow I am a g a a e wi si g a c i e . is is cou e e a e u i emo s a es a w ic is ue o a C is ia s. We c a ge a o e u y i is o e e e . e e a e owe e some i gs a a e u c a gi g. C is s wi o me as o c a ge (Ma . 24: . e c u c ui y C is as o c a ge (Ma . 6: 8 . e a e gi e y C is o is c u c is e same ow as e (II im. : . Go s a oi e way o wo s i i g im as o c a ge . e way o sa a io as o c a ge (Mk. 6: 6 . ese a e e e a e i ies. owe e , some o ou e e a e c a ge o e wo se. ey a e g ow wea y o wa ki g i e o a s. ey c a e some i g ew a i e e . ey a e yi g o c a ge e c u c o C is i o a uma e omi a io . ey wa o c a ge e way we aise Go i so g om s eaki g o e o a o e i so gs (E . : , o e o ma ces y gi e si ge s a o e use o i s ume a music wi ou aise. ey wa o c a ge e o se a ce o e o s Su e om a sac e memo ia (I Co . :2 26 o a oy u ce e a o y eas . om a o s ay o se a ce (Ac s 20: , ey wou o se e i a imes o ei ow c oosi g. ey wou c a ge e i i e y a oi e ma e ea e s i o e c u c (I im. : I im. 2:8 y a owi g wome o i ese o es (I im. 2: 2 . E e e i e s o e ey wou c a ge. om ei g e a e Go ga e us (II im. 2: , ey wou c a ge e way we iew i o a o e e e o s o y ook om Go . Yes e e a e a eas i w ic I a e c a ge . I a e g ow i my ai , i my u e s a i g o Go s Wo , i wis om a e e ie ce, i my a i i y o se e im u I wi e e ou g ow ose u ame a s o C is ia i y se o y e Sa io a is a os es a o e s (E . 2: 2 . W e I a e i is e my cou se a am ai o es , ose g ea i ci es wi e e same as w e ey we e i us e o me 48 yea s ago. W
6 VOLUNTEERS FOR THE PRESERVATION OF THE CHURCH
This is a plea to all those who love and respect the church of Christ to launch their own personal campaign for her preservation. Across the nation people and communities organize and diligently work to preserve historic buildings, archeological ruins and natural sites of unique beauty and worth. They do this for themselves but also for the benefit of those who will come after them. Today the church of Christ is facing a wide-spread assault from the hands of preachers and educators in our midst. Just as thoughtless and reckless citizens neglect and destroy priceless historic sites, the change agents working among us are destroying the precious things of Christ's church.
We desperately need devout Christians who love the historic church, her faith and worship, to come forward volunteering to help protect and preserve her from those who would destroy her. We speak not of buildings of wood or stone, but of the spiritual body of Christ (Eph.1:21-23); his bride (Eph. 5:22-32; his kingdom (Matt. 16:18). * We need Christians to speak up and speak out in defense of the church and her foundational doctrines and practices. * We need preachers who will invest the necessary time and energy to inform themselves about those who are calling for change and the errors they are promoting. We n d th to use that information to educate and inform their fellow- Christians; both in their home congregations and the brotherhood at large. * We need strong, well-informed preachers and elders who can and will stand up to and confute the false teachers of change (Acts 18:28); publicly if necessary! * We need strong and faithful elders who will take the responsibility of making sure their preachers are not involved in the change movement. We need men who will inform their preachers, youth ministers and other teachers that the views and promotions of the change agents will not be tolerated in their midst. Elders are needed that in interviewing incoming workers will carefully question them and make it crystal clear that no one favoring this destructive movement will be employed by them. * We need devoted disciples who will speak to their elders and preachers, expressing their concern for the welfare of the church; that sound doctrine be sounded forth in their pulpits and classrooms; who will let it be known they will not abide the change movement being brought into their congregation. * We need strong Christians who will work with us to inform other Christians of the dangers of the pernicious movement. * We need people who will assist us in getting the monthly print edition of Chr t n t h n nd to the leaders of every congregation in the country. * To send it to every congregation in Canada, Great Britain, Australia, New Zealand and South Africa. * To send it to all foreign missionaries of the church. * To help us send bundles of CTN to all Schools of Preaching and Bible departments of Christian Schools. * We need assistance in disseminating the paper to as many individual Christian families as possible. Folks are needed who will duplicate their monthly copies of the CTN and share them with others of their congregation and acquaintance. * Internet users are needed who will work with us by forwarding our weekly lessons addressing the change movement to all the Christians on their email list. * Christians are needed to help underwrite the cost of publishing tracts and books written by competent brethren refuting various components of the change heresy. * We need disciples who will not compromise their faith and salvation by staying with a church that has abandoned the New Testament pattern of faith and worship for the denominationalism of the change movement.
Your state or community likely has a historical preservation society that is serving a useful purpose. The Lord's church likewise needs dedicated friends who will work to protect her in the same fashion. W
66 THE BIBLICAL DOCTRINE OF SEPARATION
e wis om o ma seeks o u i e a i gs u e o e a ke , maki g o is i c io e wee goo a a , ig o w o g. u Go ca s o se a a io i ma y a eas o i e. Go e C ea o is separate from his creation. a eism eac es a e c ea io is e o y o Go , a ey a e i se a a e. o owi g i uism, ew Age cu s es ouse is iew. u Go e is e e o e e cosmos. Moses w o e, " e o e... ou as o me e ea a e wo , e e om e e as i g o e e as i g, ou a Go " ( s. 0:2 . e c ea io wi e e ua y e es oye (II e . : a Go wi co i ue o e is . W e e i s ea e s a ea a e asse away, e sai s wi we wi Go i is e e a ome ( e . 2 : . * When God chose Abraham to be the father of the Hebrew race, he separated him om is aga su ou i gs i U o e C a ees (Ge . 2: . a e , w e e oug e e ews i o Ca aa e o em, "I am e o a ...w o a se a a e you om e eo es" ( e . 20:22 24 . Mos o ei a io a ou es esu e om ei o ge i g is ac W e Jesus came into the world, he was "separate from sinners" ( e . :26 . e i o a ig imse wi e a y o e e igious sec s o u aism. A a om a o e s, e se a ou o es a is is ki g om o is ea . * Christianity is separate from all other religions. C is ma e i c ea a e a o e is " e way, e u a e i e: o o e come u o e a e , u y ( im " ( o 4:6 . i e a sc o a s e e a a e g ea e igio s a e o equa a ue. e atheistic type o ou ce em a equa y wo ess, e religious type see a ea i g o Go . u suc " u a ism" is u k ow o e o . au w o e a i was Go s a o eco ci e o ew a Ge i e o imse "i o e o y" (E . 2: 6 . e same cou e sai o e u is , i oo, Mus im a aois . * Jesus is separate from and superior to all other founders and leaders of the various world religions. e was Go s o y ego e so ( o : 6 . e is Go i ca a e ( o : , 4 . e o e s a e a si e s ike us. ey ie a a e u a e o esca e ea s g i . is way is a o u a ig eous ess ei s a e ways o co usio a e o ,
* Christ's church is separate from all churches founded by men. I is ea e y i o igi a esig (E . : 0 . I was ou e y e So o Go (Ma . 6: 8 . I is io o a su e io o a o e c u c es c ea e y me . C is wi sa e his c u c (E . :2 . e i e e ce is a o e ge ui e a e cou e ei . e c u c o C is is o a o e ecume ica mo eme . We ca o e, o i seeks o u i e C is s c u c wi ose ou e y me . We o o u i e ou e o s o e a ge i e e wo wi o e e igious o ga i a io s. ey a e ei e a o o i w a we a e commissio o o (Mk. 6: . * Christians must be separate from the sinful world. au i s uc e e Co i ia sai s, "Be o u equa y yoke wi u e ie e s: o w a e ows i a e ig eous ess a i iqui y?...W e e o e come ye ou om amo g em, a e ye se a a e, sai e o " (II Co . 6: 4 8 . esus emi s us a w i e we i e i e wo , we "a e o o e wo " ( o : 4, 6 . o owe s o C is a e o se a a e emse es om si u oug s a ee s o e wo ( as. :2 . * Truth is separate from error. O y u ca se us ee ( o 8: 2 . E o e s a es. E emies o C is wi se a a e (iso a e us om ei socie y. esus e ic e , "...me s a a e you, a ... ey s a se a a e you om ei com a y..." ( uke 6:22 . e e a e imes w e we ou se es a e o o e se a a i g. W e e ews ecame a e e a iso e ie , au " e a e om em, a se a a e e isci es, easo i g ai y i e sc oo o y a us" (Ac s : . * The church must separate herself from those who are unfaithful disciples. W e me e a om e eac i g o C is we a e o o ecei e em o e cou age em (II o . We mus u away om ose w o cause i isio s i e c u c ( om. 6: 8 . Im e i e si e s a e o e se a a e om e c u c (I Co . : as a e ose w o a e iso e y i co uc (II ess. :6 . * There are some areas in which Christ brings us together. A C is ia s a e u i e wi im w e a i e ( om.6: . I C is we a e o o ge a ie a e om Go , u eco ci e (Co . :2 22 . A ai u isci es a e u i e wi eac o e i C is (Ga . :26 2 . au assu es us a o i g ca se a a e us om e o e o Go w ic is i C is ( om. 8: , . * There is yet to be one great and final separation. O e e ay o u geme , esus wi se a a e uma i y as a
6 7 shepherd separates the sheep from the goats and those who are righteous will go away into eternal life, but the wicked into eternal punishment (Matt. 25:32, 46). JHW
THE CONVICTION IT TAKES TO WIN
Before this generation passes one of two thing will have occurred: 1).The change agents will have been met, defeated and routed, or 2). They will have prevailed and the church we love will be left a broken and scattered remnant.
The victory will not be easily won, nor will the conflict be won by armchair soldiers. It will only be gained if a courageous and dedicated band of Christian soldiers commit themselves, without reservation, to their Lord and the welfare of his kingdom.
When the patriot fathers launched the revolution that gave birth to this nation, they pledged their sacred honor, wealth and lives" to that cause (Declaration of Independence). It will take that same degree of dedication and commitment to save the church from the juggernaut of error that now threatens to destroy her.
Paul was willing to spend and be spent for the Cause he loved (H Cor. 12:15). Christ loved the church and gave himself up for it (Eph. 5:25). To win this battle that spirit must take hold of our hearts. * Truth must take precedence over error, no matter how popular the error may be. * Loyalty to Christ must take priority over loyalty to men and institutions, no matter how strong the bands of friendship and affection may be. * The authority of Scriptures must preempt the will of men in all matters relating to our faith, worship and practice (Gal. 1:10). To preach, to accept, to tolerate another gospel is more than a simple choice it is to be alienated from and anathema to God (Gal. 1:8). * The kingdom of Christ must be cherished more than jobs, brotherhood recognition, popularity and worldly success. If we are "striving to please men (we) should not be servants of Christ (Gal. 1:10). * "The old paths" of Scripture must be valued more than the new paths of the "change agents" (Jer. 6:16). The old came from Christ; they are plainly set forth in Scripture. They can be followed in full confidence. The new paths of the professors of change have as their authority the uninspired assertions of men who aren't sure about the inerrancy of God's Word (See God's Holy Fire, By K. L. Cukrowski, M. W. Hamilton and J. W. Thompson of Abilene Christian University, pub. By ACU Press, pp. 39-44). Nor are they sure of the primacy of the new Covenant of Christ over the Old Covenant of Moses.
The battle being thrust upon us will be intense. It will result in the rise and fall of many in the Israel of God. False teachers who have already attained positions of power and influence are not likely to meekly surrender and walk away . It will require spiritual warfare on a large scale to dislodge them. As in Gideon's day, many will have no stomach for the conflict. The outcome will depend on a Gideon's band of 300 brave men to meet and rout them. The most pressing question of the day is where will you be found in the day of battle? JHW
6 8 CONCERN FOR THE WHOLE CHURCH
C u c es o C is o e 2 s ce u y a e ace wi a mo eme w ic , i e u c a e ge , wi su e y es oy em as a u ique o y o eo e. K ow as e change movement, i s omo e s seek o u e mi e a c a ge e ai , wo s i a ac ices o ou c u c es. o su i e is o s aug e e a e i gs we mus o.
We mus some ow, co i ce ou eo e a e a ge is ea a immi e . Ma y e i e y o o i k suc is e case. We mus i a way o e uca e e e o e ue a u e a e e o e c a ges ei g o ose a omo e . We mus co i ce co ce e eac e s a e e s a their duty extends beyond their local congregations. ue, ou i s u y is o eac , i oc i a e a i ocu a e ou ow co g ega io agai s e e o s ei g omo e . u we a e a so mem e s o e o e oo o C u c es o C is (I e . 2: , e o y o C is a e e s a ou e wo a em aces e e y isci e o C is o is a e . ei g a mem e o a u i e sa c u c , I a e u ies o i as we . am u y ou o omo e a g ea e Cause, o wo k o e g ow a os e i y o e u i e sa c u c . I mus e co ce e w e s e is ea e e o w e s e is o os e i g. I mus come o e e e se w e s e is ei g a acke y e e emies. au w o e a "a ie y o a e c u c es" esse u o im ai y (II Co . :28 . We s ou a e o ess co ce o e o s ki g om.
e a ica io o ese oi s mea s a e e i my oca c u c is sou i e ai , s i i ua y u i e a a y, a u a ec e y e c a ge e esy, I s i a e co ce a a u y o ose c u c es o so esse . I a e a o iga io o see a o e s a e wa e , assis e , a e e e w e ey a e e a ge e .
Co ce o e o e oo is i ou ow se i e es . E e oug e e may e o imme ia e o em i ou ome co g ega io , we ca o a oi ei g a ec e y e s a mo eme s a swee o e e o e oo . Ou s is a mo i e socie y. Eac yea ousa s o C is ia s mo e o ew oca io s. I y c a ce a e so mo es o you commu i y w o as ee i ec e wi e c a ge i us, you wi su e y a e e o em. I ca c ee i ia you i e C ass i e a u e. I may e e y way o you you g eo e w o ecome i ec e a a you cam . A ami y mig i g i ack om a e cam me . A mem e may ea a ook omo i g c a ge a e a ac e o i . A i comi g mi is e o you wo ke may e a ca ie o is s i i ua ma a y. W a a e s i a o e o e oo oes a ec e oca c u c . e ce eac o us mus e co ce e o i o m ou se es o w a is occu i g e e i is a aces. We mus o ou a o omo e sou eac i g a ac ices a o o ose e o e e oug i is ese y a away. o o o e wise is o e e e ic i ou u y a ea e ou co g ega io s o e o a ge .
We oug o e co ce e a eage o e ecause e u i e sa c u c is e o y o C is , is e o e i e, is ki g om (E . :22 2 :2 2 Co . : . o e u co ce e a i i e e o ea s a a m o e c u c is a s ame u eg ec o ou u y o ou Sa io .
W e you si g "I Love They Kingdom Lord," emem e a i is o us you oca co g ega io o w ic you si g, u e w o e o Go s eo e a ou e wo . W
6 THE AUTHORITY IN CHRISTIANITY
Without an established code of law and authority, a kingdom cannot long exist. If its subject refuse to submit to the established authority, a nation will soon collapse. A kingdom whose citizens are divided in their allegiance to conflicting sources of authority is doomed to failure. These points are conceded by all, yet there is utter confusion as to the established law and authority in Christianity. Folks are trying to serve God, when they have not learned or accepted the authority established by God.
CONTEMPORARY THEORIES ABOUT RELIGIOUS AUTHORITY
* In Roman Catholicism it is argued that th h r h, th t p p nd h rd n l , has the authority to interpret the Bible and to legislate law for the church. The history of Catholicism reveals the fallacy of this approach to authority. Churches are composed of fallible, often sinful, men. God made Christ to the be head of his Church (Eph. 1:22). That authority he has not surrendered to anyone. * The larger Protestant churches look to their r d l t t nt as authoritative. Yet they find it necessary to revise them every few years. Yesterday's sins are today's privileges. r d t n fr th p t are revered as authoritative by some. Yet Jesus waned against traditions that make "void the word of God" (Matt. 15:8-9). * The f nd n f th r f d n n t n may be looked to as the voice of authority. But no man has the right to start his own church or to legislate for the people of God. It is just such men who are responsible for the mass confusion in the Christendom today. * Most denominational bodies have nv nt n h r h r h l d r decide what they will believe and do. * Many moderns view h n r n as the final authority in their religion. God reminded the Hebrews "...my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts" (Is. 55:8-9). Reason subjected to the Revelation of God is man's most valuable asset. But when exalted beyond its proper realm, reason is the cause of his alienation. * Multitudes see n n th r th r t in religion. Solomon said, "There is a way that seemeth right to a man but the ends thereof is the way of death" (Prov. 16:25). The conscience must be trained in truth before it can safely lead us; and God's Word is that truth (John 17:17). Feelings are not a safe guide.
WHERE DID GOD PLACE THE AUTHORITY IN CHRISTIANITY?
All authority has been given unto the victorious Christ (Matt 28:18). He is head over all things to the church (Eph. 1:22). His word will judge us in the last day (John 12:48). Jesus delegated his authority to his apostles, saying, Go teach all nations, baptizing them and "teaching them to observe all things... I have commanded you" (Matt. 28:19-20). Their writings, our New Testament, is the only authority we possess. Those who seek to please God, speak and act only as Scripture authorizes. Peter wrote, "If any man speak, let him speak as the oracles of God" (I Pet. 4:11). Thus the early church continued steadfastly in the apostles teaching" (Acts 2:42). John warns, "Whosoever abideth not in the teaching of Christ, hath not God: he that abideth in the teaching the same hath both the Father and the Son" (II John 9). The New Testament of Jesus is the absolute and only authority for Christ's church and those who wish to please Him will look to it for direction in every matter of faith, worship and practice. Such is a distinguishing mark of a body of people who are truly and only, a church of Christ (Rom. 16:16). JHW
70 THE SOCIAL GOSPEL
In the early part oflast century our denominational neighbors were busy absorbing the liberal theology flowing from their seminaries. One prominent aspect of that approach to Christianity was the "Social Gospel." This concept was based on the belief that "man was to be perfected through change in society" "That. .belief lead some to engage in active social work as a means of Christian witness" ( Int rn t n l t. Of th Chr t n Ch r h, Revised by J. D. Douglas). It blossomed in churches, "most of which were influenced by liberal theology and progressive social thought." ( t. Of Chr t n t n A r by D.C. Reid t l. . "the Social Gospel is often identified with theological liberalism..." Although, as a movement, the Social Gospel has disappeared, "its influence remains both in the more liberal mainline denominations and in ...American evangelicals since the 1960s" ( t. Of h l , S. B. Ferguson, t l. . The last sentence tells where we enter the picture. As some of our schools, preachers and churches have become more liberal in their theology, they have embraced the ideas of the Social Gospel in their local work and in their foreign mission endeavors.
One sure indicator of this approach is when a church puts more emphasis on providing social services to people than it does to teaching them the gospel and bringing them into the kingdom of Christ. One need only look at the large number of our churches who are stagnant in terms of evangelism, with no outreach and ingathering of souls. Yet they console themselves by pointing to the contributions they make to the many social-service organizations operated by our brethren. Look at our church newspapers and notice the missionary reports. One missionary team has a well-drilling ministry, another offers lengthy studies in disease and first-aid. There are AIDS ministries and drug rehab programs. We read of literary programs and job-training programs. Educational projects are springing up as well as medical clinics. A few years back there was a dairy cattle breeding program. Another was providing sewing machines. We see the same problem here at home when misguided folks insist that the church's benevolence in no way be tied to teaching the recipient the gospel and urging them to turn to the Savior. In one case a discussion was in progress about providing prenatal care for poor mothers. When reminded that no provisions had been made to teach them the gospel one deacon responded that "You know, you can't teach those people." This is flawed thinking.
Lest I be thought an ogre for questioning these benevolent works, let me hasten to add that all of them are good and beneficial. But any or all of them, alone, will not save the souls of those who benefit by them. Only the gospel of Jesus is God's power unto salvation (Rom. 1:16). If we send missionaries and money to a distant land and dig the people a well, educate them and bring them good health and fail to teach them the gospel they will live longer, more healthy and enjoyable lives and then die lost. They will be facing an eternity separated from God. h n f pr r t . Christ commissioned his church to send missionaries to lost souls, first and foremost, to teach them about the Lord and his will for their lives (Matt. 28:19-20). We go to bring them into a saving relationship with him through faith and obedience to His will. Ancillary to that we assist them in other ways by ministering to their poverty and illness and sharing with them the knowledge we have that will improve their lives.
We should learn from the mistakes of our neighbors. Those churches that embraced the Social Gospel eventually lost all interest in teaching the gospel and converting the lost to Christ. In many cases their mission endeavors folded for loss of faith and lack of interest. Their churches are now in serious decline. Remember, our marching orders are "Go preach the gospel to every creature" (Mk. 16:16). JHW
71 WHAT IT IS WE ARE ABOUT?
We are a restoration movement. We have found the current state of Christianity, misshapen and out of harmony with God's Word and thus we strive to restore our congregations to the original pattern set forth by the Holy Spirit in the New Testament. From articles published and sermons heard, we observe that some among us do not have a clear vision of what restoration is all about. Some seem to want to restore the church of the 21st century to the pattern and standards of the mid 20 century. They remember the glory days of the 1930s through the 1950s and yearn for a return to such times. Most everyone used the King James Version back then. Preachers could preach an hour or longer and no one complained. They could boldly scold the various denominations by name and still people would come to hear them. Churches were filled primarily with folks from the lower and middle classes and their meeting places reflected that economic status. Those were the days when lots of people would come out for gospel meetings. There were few organized sports, no television to compete with services and wives and mothers generally did not work out of the home. Even schools would not schedule activities on Wednesday evenings. Unfortunately we do not live in the mid 20 century. As our culture and society have changed, we must find new strategies and ways of reaching the lost with the gospel...or we will be so out of touch that we will be considered irrelevant and thus left to wither away and die. Some have in mind the restoration of a Southern, Bible-belt version of Christianity. The religion Christ gave us will grow and flourish in any society if those with good and honest hearts accept it. Those who have never traveled beyond their own small province sometimes think that all Christians and congregations should look just like theirs in every detail. The fact is that Christians in As'_a and Africa dress differently than Christians in Georgia. Meeting places in other nations are notably different than we are use to. The songs they sing, the length of their services, their times of meeting and a hundred other non-essential things can be different without interfering with their quest to be simple Bible Christians. The same is true to a lesser degree here at home. One might find a different accent in those externals between churches in Alabama, Vermont and California. They need not conform in such matters. Others evidently wish to restore an "American version" of Christianity. True the church has flourished here in America and from us it has gone forth around the globe to all the nations of the world. Congregations of God's people now assemble in some 110 nations of the earth. A few missionaries and some of those who travel among these churches are tempted to insist that they be fashioned like the churches "back home." We speak not of fundamentals of the faith, but of nonessentials, methods and externals. In such environs one might see Christians assembled with bare feet, mothers nursing their babies, women with heads wrapped in scarves, men in robes, a single cup for communion, people seated on the floor or on backless benches, or greeting one another with a holy kiss. Songs are often sung with different tempos than we are accustomed to. Saints might meet only once per week, they might continue their services for two or three hours. Some have separate classes, others do not. Preachers are often not college-trained nor as well read as we expect here at home. Sermons often address topics that we seldom here at home...but they are biblical and relevant to their situation. We are about restoring the faith, worship and practice of the early Christians revealed in the New Testament of Christ. These essential fundamentals will of necessity be clothed in the garments of the culture and age in which a band of disciples live. Just as we differ from the congregation of Jews in Jerusalem, so might others differ from us and still be God's children. Failure to make the distinctions noted above has crippled us and has been the root cause of many cases of faction and division. Change agents at work among us cite examples such as these (those dealing with non-essentials) and then proceed to promote changes in the very essence of our faith. They would change the way we worship God in song, they would tamper with the Lord's Supper, they would change the way of salvation, they would change the essential nature of the church. The changes they proposed must be rejected forthrightly. To tolerate such changes is to embrace presumptuous error and false religion. "Lord give us eyes to see the true essence of your Cause and to understand what it is we are about. Help us to extend freedom and liberty to every brother and sister, (wherever they may be), who like us are committed to honoring the faith, worship and practice you have ordained. In Jesus name." JHW
2 SOME THINGS THAT DO NOT BELONG IN CHRIST'S CHURCH
The Church of Christ is a divine institution composed of human beings. This last factor means that all the weaknesses of humanity have the potential of showing up in a congregation of people. To offset the possibility of sinful human thinking adversely affecting the church, Christ put his Holy Word in our hands to regulate and control our faith, service and behavior. We are expected to "observe all things whatsoever he commanded" (Matt. 28:20). To make sure that disciples follow that Word, he gave us preachers to teach us (II Tim. 4:2) and elders to guide and oversee us (Acts 20:28).
In Christ's church there is no royalty. We are all brothers and sisters (Matt. 23:8) or "one man (Gal. 3:28). Rather than rule as lords, we are to serve as servants if we would please our Lord (Matt. 20:26). Conversely, there are no serfs, waifs or peons in His church. All share the dignity and honor ofbeing children ofthe King (Gal. 3:26), thus deserving of respect and equitable treatment. Education, wealth, status and worldly honor are left at the door of the church just as the Oriental leaves his shoes at the door of his temple.
There are no CEOs, executives, presidents or board chairmen in the Church of Christ. The church is a monarchy, with Christ as king (I Tim. 6:14-15) and its only head (Eph. 1:22). He has all authority and is fully capable of directing the affairs of his people (Matt. 28:18). He has recorded that will for us in his Testament and he expects us to follow it. That one has been successful in the world of business, finance or education does not guarantee him a place of leadership in the church. He stands on equal footing with the farmer, the carpenter, the factory worker. Pride of office must also be left at the door, exchanged for a robe of humility that counts others better than self (Phil. 2:3). Over the ages those who sought to follow Christ have been scorned by worldly folks as "l v l r " because they would not give deference to those whom the world considered important. Paul reminds us that not many of the world's wise, mighty and noble people are called into the kingdom (I Cor. 1:26) and those that are must come in as servants bowing before their Master (Phil. 2:10- 11).
There is no special place in the Lord's church for beauty queens, or popularity contest winners. In school there are those whose beauty, handsomeness or popularity bring them special recognition, honor and privileges. But schools are of this world and those who garner those trophies may or not be Christians. Beauty is a gift from God as is athletic skill or a charming personality, but those things have no redeeming value. Paul counted all such worldly prizes as dung (Phil. 3:8 KJV). In fact they sometime cause their recipients to be vain and arrogant (Prov. 11:22). All of these worldly trophies must also be left at the door. Physical beauty counts nothing in Christ's kingdom, it is the inner beauty of the soul that counts (I Pet. 3:4-5). In Christ, the disfigured leper is as lovely as the beauty queen. Those who despise the poor, or unfortunate in life prove themselves unqualified for the heavenly realm (Jas. 2:1-6).
In the Savior's church there are no second class citizens with limited privileges. God has no step-children who like Cinderella must sit in the corner and do the chore work. The most miserable sinner can be washed clean by the blood of Jesus and made to sit with him in the heavenly places (Eph. 2:4-6). Those who by their raising or good circumstances have never tasted the bitter dregs of sin, must not be proud or act superior to those who have not been so blest. The father greeted with a joyful heart his prodigal son and gave him a homecoming feast without recrimination. The clean- living elder brother revealed the littleness of his heart by refusing to joy the celebration (Luke 15:20-32). There is a great lesson for Christians in this story.
To be the Christians God expects us to be and the church he wants us to be, let's all remember just what it means to be a child of God through faith in Christ Jesus. It is faith and service that counts. JHW
OUR GOAL The spring, high in the mountain valley, sends forth its waters, crystal clear. As they cascade down the mountain, filth and pollution gradually find their way into the stream. By the time its reaches the plain in the lower valley, it is thoroughly polluted and unsafe to drink, untreated. So it is with Christianity. When the Lord established his church in Jerusalem it was exactly what he wanted it to be. But over the centuries, men have laid unholy hands upon Christ's precious church. Virtually very aspect of Christianity has suffered unauthorized change. Time and again God has raised up holy men to call people back to the Bible, the original source of pure Christianity. Churches of Christ had their beginning in America in the early 19th century when James O'Kelly, Abner Jones, Elias Smith, Barton Stone, and Thomas and Alexander Campbell broke out of their respective denominations and resolved to restore the original faith and practice of the New Testament. As the heirs of those noble men, we are committed to continuing that goal: 1.We honor Christ as the only founder and head of the church (Matt. 16:16-18). 2. We call ourselves only by Bible names. Collectively, we are churches of Christ (Rom. 16:16); individually, we are Christians, nothing more or less (I Pet. 4:16). 3. We teach people to be saved just as did Christ and his apostles, i.e., by faith, repentance, confession and immersion (Mk. 16:16; Acts 2:38). 4. We worship in the simple fashion of the first Christians, with weekly communion (Acts 20:7); prayers, vocal music (Eph. 5:19) sacrificial giving ( I Cor. 16:1-2) and faithful teaching of the gospel (II Tim. 4:2). 5. We organize our churches with elders and deacons as prescribed by the apostles (I Tim. 3:1-13). 6. We pledge ourselves to do the work of Christ by doing those things he authorized us to do: evangelize the world, edify the church and care for the needy. 6. We strive to be holy in life by following Jesus in thought, word and deed (I Pet. 2:21). Let us never forget our goal to be Christians, in the same manner as were the apostles and that courageous band of believers who risked their all to be the first disciples of Jesus. JHW
COME TO WORSHIP, NOT TO PLAY
When you go to a play ground you expect to play. When you go to church you should expect to worship. We are blessed to live in an age when we have plenty of time and money for recreation. It is good for our minds and our bodies. It is a mistake however to think of worship in terms of recreation and entertainment.. Many modern churches have evolved from centers for the worship of Jehovah into recreational centers with worship available for those who might be possibly be interested. This has come about, in part, to attract attendees who are not particularly interested in worship and Bible study. We see churches advertising their gyms, ball teams, exercise classes and other recreational type programs. They are very proud of these things, even though no authority is found for them in Scripture. God expects his church to abide within the teaching of Christ, if she is to have his approval (II John 9). Be assured that ball games and exercise programs are good and useful in their place. Christians can enjoy them along with their neighbors. Its is not however the mission and business of the church to provide these activities. When serving God, we should be happy to devote our time and energy to those activities that Christ has ordained for his church. Preaching the gospel, worshiping God in spirit and in truth, educating and strengthening the members of the body and caring for the needy are the things God has charged us to do (Mark 16:15; Ephesians 4:12; James 1:27). God did not see fit to include recreation in his plan for his church. We should be content to be and do what He expects of us. As servants under the authority of Christ our Lord (Matthew 28:18), we must be content to do what he has outlined and authorized (Matthew 28:20). JHW
74 A DOG IS NOT A DINOSAUR
Recently I saw a dog dressed in a dinosaur costume. The color and outward appearance resembled a dinosaur, but underneath the costume it was still a dog. When the creature uttered a sound it was obviously that of a canine, not a reptile. While one could pretend that it was a prehistoric creature, sooner or later the costume had to come off and the true nature of the beast was revealed.
Among churches of Christ today there are numerous men who present themselves as p l pr h r but their true identity is otherwise. True, they have diplomas from Christian schools, and they carry Bibles into their pulpits. They claim membership in the church of Christ. To the untrained eye they appear to be gospel preachers doing the work God gave preachers to do. But like the dog described above these men are only wearing the outer costume of a gospel preacher. Beneath the outer facade they are something altogether different. Their doctrine of salvation is that of the Baptist Church or some other denominational body. The worship they promote resembles that of Pentecostals. Their view of Bible authority is that of Protestantism. Their concept of the church is that of a denominational body. The churches they lead soon bear little resemblance to the church revealed in the Scripture and to the vast majority ofchurches of Christ around them. In fact, observing their conduct and considering their teaching, one must conclude that they are only pretending to be gospel preachers of churches of Christ. Beneath the outer cloak, they are just denominational teachers who by accident of birth, marriage or education have found themselves in the fellowship of churches of Christ. When they open their mouth and speak one hears a message such as he would expect to hear in a Christian Church, a Baptist Church or some other similar body.
It was downright funny to see that dog prancing about, pretending to be a dinosaur. It is downright disgusting to see men standing before congregations of God's people pretending to be faithful gospel preachers and members of the Lord's church when in reality they are not. They are sent among us by the great enemy of truth to disrupt and destroy the church for which Jesus died. JHW
MUST I BE IN THE CHURCH?
Christ saves the lost (Luke 19:10). But is the church essential to our salvation? Many feel the church is good but not essential. If one is speaking of membership in church which men have founded, he is right; you need not be a member of any of them. In fact, membership in such religious groups will jeopardize one's hope ofheaven. Jesus said speaking of such religious bodies, "Every planting which my heavenly Father hath not planted shall be rooted up (Matt. 15:13). If one contemplates the church Jesus established (Matt. 16:18), he will get a different answer.
You cannot be saved outside of Christ's one true church! The Lord adds the saved to the church (Acts 2:47). Christ is savior of the body (Eph. 5:23), which is the church (Eph. 1:22). Jesus purchased the church with his blood (Acts 20:28). If one can be saved without the church, he can be saved without the blood of Christ.
Saul persecuted the church (I Corinthians 15:9). Jesus said to him, "Saul, why persecutest thou me?" (Acts 9:4). The church is so related to Christ that to harm it is to hurt Him.
"Salvation is in Christ" (II Tim. 2:10). But one is "baptized into Christ" (Gal. 3:27). Baptism also puts one into the one body or church (I Cor. 12:13). Therefore, when one is baptized into Christ, he is saved and added to the church.
The church is not a building, institution or organization in the usual meaning of those words. The church is God's saved people. The word "church" is a translation of the Greek word, ekklesia. It means "a called out people." Its New Testament meaning is, Christians are called out of a life of sin into a life of fellowship with Christ. Those who are not members of the called out church are not among the saved! Are you a member of that one true church you can read of in your Bible? JHW
THOSE WHO CRITICIZE THE CHURCH
As the church of sails the stormy waters of the 21' century, she is subjected to criticism from many quarters.
* Skeptics and unbelievers hate God, Christ, the Bible and the church. They never miss an opportunity to hurl their insults and criticisms at the Lord's people. The church stands for all that they oppose. She is an obstacle to their ambitions to impose their secular views and values on our society and bring all into their tow. * More criticisms comes from the spokesmen of the many churches founded by men. Imposters hate the true bride of Christ because she teaches and practices pure and undefiled religion. They are offended and embarrassed by her faithfulness to her Master and his revealed will. * There are times when the church is criticized by her friends. Being composed of fallible souls, the church never measures up one hundred percent to her Lord's expectations. Like the church in Ephesus, some forget their first love (Rev. 2:4). Like the church in Pergamum some tolerate false teaches in their midst (Rev. 2:14). Like the church in Laodicea, some grow lukewarm in their love and zeal for Christ (Rev. 3:15-16). When such failures are evident, faithful servants of God will "reprove, rebuke and exhort" the church to mend her ways (II Tim. 4:2). Solomon wrote, "faithful are the wounds of a friend" (Prov. 27:6). Friends of Christ do not relish the job of criticizing the church. They do so "even weeping" (Phil.3:18). They do so gently as a nurse would correct her ward; as a loving parent would their beloved child (I Thess. 2:7,11). Their criticism are tempered and measured. They are spoken in love (Eph. 4:15). They are constructive and given with the intention of helping the church, building her up (I Cor. 14:26), saving those who have gone astray (Jude 21-22) Because their criticisms are presented in this constructive way and spoken in love, the church will prosper and be better for it.
* There is yet another kind of critic in our midst. These are disillusioned brethren who have made shipwreck of the faith (I Tim. 1:19-20). They have disdain for all who do not share their denominational view of religion. They are embarrassed by those brethren who went before them and built the schools and congregations wherein they now earn their living. They have no sense of pride of membership in the church. In fact they find nothing about her to be proud of save themselves and the few disciples that follow their lead. Like hostile enemies, they stand aloof and cast their stones of criticism against the church they claim to be members of. Many are the blows they have inflicted upon her. Other enemies of the church rejoice to see the fratricidal attacks they make under the guise of "reforming, renewing or changing" the church. They would destroy her by making her into yet another ignoble human denomination.
The church can expect the criticisms of those without. She can be benefitted by the constructive criticisms of her friends. But she suffers most from the treasonous blows of those who appear as sheep in her midst but inwardly are ravening wolves (Matt. 7:15). JHW
76 HOW AN AGENT OF CHANGE VIEWS CHURCHES OF CHRIST
. ic a ug es o e e i e a o me y o A i e e C is ia U i e si y as ece y gi e us is i e e a io o ou is o y i a o ume e i e " h Ch r h f Chr t." I is ook o e ge s a c ea ic u e o ow a i e ec ua o e c a ge mo eme iews us. A oug o. ug es is a i e o g mem e o e C u c o C is , a i o way e ge e s a y sym a y o es ec o ose o a c u c . e o owi g o se a io s a e g ea e om is ook. C u c es o C is a e a e omi a io a o igi a e wi a o S o e a A e a e Cam e . We mus ook o em o k ow w a we e ie e a ow we a i e a ou ai ( . 8 . e is com o a e i e i yi g us as "S o ei es" ( . 6 a Cam e i es ( . 82 a oug e k ows a o Cam e a S o e a a o is e e , io o e cu e c a ge mo eme , e u ia e suc mis ome s. Ou a e s misu e s oo a e e e ei mo eme , u i g i i o a a ow, o ow sec a as g ow og essi e y away om e o e i ea s o e ou e s. "...amo g C u c es o C is , e es o a io isio s i e e i o a a a ega s e , a a o y o i s o me se ( . . " o im ou a e s su e e om a "a e a i g ai e e ega i g e owe o is o y a cu u e a a a ica y sec a ia e s ec i e y i ue o w ic ey commo y c aime a e c u c o C is o w ic ey e o ge was e o e ue c u c a a om w ic e e cou e o sa a io " ( . . We we e w o g i o ec i g o e i o uc io o Missio a y Socie ies a i s ume a music i e wo s i o e c u c . " ( e o igi s o e i s ume a music e a e a ea o ie i a s ugg e o e socia c ass..." ( . . We s i e e away om e ea Cam S o e es o a io Mo eme . " e au e ic o owe s o Cam e (i.e. isci es o C is C is ia C u c es w , e e o e e e ua y s i e ei commi me s om e es o a io o e a cie c u c o e u i y o a C is ia s, se a a e a a a om a y co ce wi imi i e C is ia i y" ( . . We eme ge as a se a a e e omi a io a o y i 06. "I 06 e i s e e a e igious ce sus is s C u c es o C is as a ew e omi a io w ose mos isi e c a ac e is ic was ei a ama e usa o use i s ume a music i ei wo s i " ( . . Acco i g o ug es ou s was "a a ica y sec a ia e s ec i e" (Ib d. . " y e mi e o e i e ee ce u y, C u c es o C is we e eme gi g as a sec i ei ow ig " (Ib d. . We mis ea e o e o e ue ei o a o S o e s iew o C is ia i y ( . 0 . e a is emi e ia o owe s w o we e e as es ige o S o e s i ue ce. ey we e e secu e a u ai y ea e y us. o ug es, " e ea issue, o cou se, was o emi e ia ism u a e , e a oca y ic wo iew a e cou e cu u a e ic i sus ai e ..." ( . 0 . We a so mis ea e ose w o soug o o i e su o o e e o e omes a C u c Coo e a io i E a ge ism a Missio s. e sees em as e ue ei s o e a e s o e mo eme . ey " emai e oya o e i e ee ce u y age a o C u c o C is " ( . 2 . W. Ca Ke c e si e a e oy Ga e we e ue a os es o e ai a sa e us om se es uc io y sowi g e see s o e mo e c a ge mo eme . "(I is i icu o o e es ima e e i ue ce a ese wo me e e e amo g C u c es o C is ...A e e y eas ey e e c ea e a eo ogica c ima e a wou o e a o a e o e og essi e a i io a eme ge amo g C u c es o C is i e 60s" ( . . We a e ee a co i ue o e o e ess y acis si ce we i o ac i e y su o Ma i u e Ki gs " ee om Mo eme " ( . 2 0 , a o y a ew gia s suc as oyce Mo ey a e a e cou age o go o a ack Sc oo a co ess is si s a ask o gi e ess ( . 8 .. o c a ge age s, e mos a ica a ega is ic co se a i e es e ese s e a i io a C u c es o C is . W i e e mos i e ige , e e o e a mo e a e i e a s es e ese e og essi es ( . . e co e ie y o e ooks e sco es o co se a i e me o i g ea e oc o s eg ees w o a e a a e se i g e " a i io a " c u c es, w i e e ume a i g e e oes o e c a ge mo eme w o o e e mi a eg ee ( . 40 4 . We a e o equi e o su i e i e os mo e age. " e essi g ques io o C u c es o C is , e e o e, was is: ow cou a mo e (i.e., E ig e me ase e igious a i io ike C u c es o C is su i e i a os mo e wo ? ( . 2 .
* We don't know how to interpret the Bible. "Indeed it is fair to ask how such a rigorously scientific approach to the biblical text (such as all brethren used prior to the 1980s jhw) could survive in the post-modern world" (p. 154). According to him we have been trying to figure out,"What kind of book (is) the Bible...? Was it a constitution? A pattern? A blueprint? Or (is) it a theological treatise, describing the relationship God seeks with human kind and the kind of relationships humans should therefore sustain with one another? Increasingly, leaders in mainstream Churches of Christ (i.e. change leaders jhw) defined the Bible in these later terms" (p. 154). * We have been wrong in denying women a leadership role in the public leadership of the church (p. 157). "The classic position of Churches of Christ on the role of women in church affairs surely reflected the values of a patriarchal American South" It was a mistaken hermeneutic that made us misapply Paul's prohibitions against women in leadership positions. "If the Bible was a theological document, not a legal document then there were passages that seemed to reflect the core of the biblical message and for that reason, some felt, might well take precedence over texts like I Cor. 14 and I Tim. 2" (p. 157). * To Dr. Hughes, the liberals who espouse postmodern philosophy are right (p. 153). We are narrow reactionaries to resist them. "Churches of Christ, by the late twentieth century, were in the process of rethinking their other major theological support—the restoration vision. Indeed, many congregations had embraced the process of renewal and even redefinition of their tradition" (p. 158). If the learned doctor is a friend of Churches of Christ, I pray that he will never become our enemy. JHW
CHRISTIANS AND CHRISTMAS
Two currents swirl about us at this time of the year. Churches are celebrating the birth of Christ. Businesses are exploiting the season for its tremendous economic value. Many people are caught up in these currents, spending themselves broke while thinking they are honoring Christ with religious greeting cards and a nativity scene. Some who talk loudly about keeping Christ in Christmas will celebrate the day in a most unchristian fashion with gluttony and drunkenness.
Neither Scripture nor history record the date of Christ's birth. "The Christian fathers of the first three centuries do not speak of any special observance of the nativity." It was in 354 A.D. that churches began to celebrate the day by decree of Liberious, bishop of Rome. The date chosen was that of the pagan Saturnalia and Brumalia holidays. That pagan tradition set the tone of the celebration (Schaff Herzog Ency. of Rel. Knowledge).
Early Christians felt obligated to observe only those things that Christ commanded (Matt. 28:20). They feared to "go beyond the things which are written" (I Cor. 4:6). They took seriously Christ's condemnation of "vain worship" based upon the precepts of men (Matt. 15:9).
God gave his church only one special day, the first day of every week. That is the day of Christ's resurrection and the day the church began (Mk.16:1-2; Acts 2). Paul said of those who observed days and months and seasons and years," "I am afraid of you, lest by any means I have bestowed labor upon you in vain" (Gal. 4:10-11).
Rather than one day of the year to remember and celebrate the coming of Christ, Christians should dedicate every day of their lives to remembering and serving their Lord...including the faithful worship with his church each Lord's day. That spirit of generosity and goodwill peculiar to Christmas should radiate in their lives 365 days of the year. JHW
78 DESTROYING OUR HISTORY
When the barbaric Taliban ordered the demolition of Afghanistan's gigiantic statues of Buddha, the world was aghast and outraged. But many members of Churches of Christ are standing by in virtual silence as a hostile band of liberal scholars labor to distort and destroy the history of our noble movement to restore New Testament Christianity. Professors from some of our Christian Universities have issued a number of books that are carefully contrived distortions of the history of our people. Historical revisionism is common in both the secular and the religious world. The Japanese have revised their history books to lessen the guilt and shame of their brutal aggressions in World War II. Marxist academics are promoting a revisionist statement of our nation's history. They eliminate many things honorable and noble and replace them with sordid, ignoble insinuations and innuendoes. Every aspect of the past is interpreted in the darkest light. Every failure is magnified. Every noble deed and accomplishment is discounted or discredited. Special attempts are made to delete the influence of Christianity in the founding and shaping of the nation. It is clear that such revisionist historians hate America, her institutions and heroes. We have revisionists among us, operating primarily in our Christian Universities. * They tell the unknowing that Alexander Campbell and Barton Stone were the founders of Churches of Christ. * They tell us that the goal of the early pioneers was simply a unity movement with denominational churches such as today's ecumenical movement. * They say that Churches of Christ actually began in 1906 as a breakaway splinter group from the Disciples of Christ/Christian Churches. * They imply that our fathers were in the wrong a century ago for objecting to the use of instrumental music and missionary societies, * They play down the great growth and victories of our brethren over the last century. * They cannot see any progress in racial relations in the church, preferring to dwell on the failures of the past; failures typical of most churches of that era. * They denigrate and dismiss great brotherhood heroes of the past, implying that they were unlearned and ignorant men who distorted the gospel and led us into the morass of legalism. * They glorify liberal false teachers such as W. Carl Ketcherside and Leroy Garrett. They paint them as having credibility and influence among the mainstream churches which they never had. * They use selected quotes and experiences from the lives and writings of early restoration preachers, ignoring the larger picture, and use them to rewrite the record of what actually happened. * All of this is done under the guise of scholarship and a pious pretense of loving the church of Christ and just wanting to tell the story of our past. * If they are left unchallenged, the church as she once existed, will eventually cease to be. In her place will be a another Protestant denomination bearing the image of their revised story of the Churches of Christ. Our revisionist historians bear the same disdain for the church that the Marxist historians bear for our great nation. The message of both should be rejected and they should be ejected from their teaching posts. If the Marxists professors so dislike America and love Cuba, let them go teach in Cuba's university. If our historians have such a low appreciation for the church and such a glowing view of the Christian Churches/ Disciples of Christ, let them seek employment there. It is tragic that such revisionists harbor such dislike for the church of their fathers. It is more tragic that so many Christians are watching in shameful silence while the destruction transpires.
Examples of our historical revisionism can be seen in l n r t and h Ch r h f Chr t by Dr. Richard Hughes, n n G d pl by Drs. Garry Holloway and Douglass Foster and h Cr x f th M tt r by Jeff Childers, Douglas Foster and Jack Reese. All of these professors are associated with either Abilene Christian or Pepperdine Universities. JHW
79 INTELLECTUALISM OF THE CHANGE MOVEMENT
The careful student of the change movement that is currently troubling our churches will notice that virtually all the prominent leaders of the movement are men who have attained the doctoral level in their education. Many of them are involved in our Christian universities. He will also discover that there is a prevailing air of condescension that views average preachers as inferiors. Without the guidance of the gifted ones the commoners will surely never amount to anything in the work they are attempting for the Lord. William Barclay, author of the great Daily Study Bible, penned words that so describe and fit these intellectual giants that one is tempted to think a higher hand arranged it: "There is always a certain danger in knowledge. It tends to make a man arrogant and feel superior and look down unsympathetically on the man who is not as far advanced as himself. Knowledge that does that is not true knowledge" (Daily Bible Study, Corinthians, p. 76). It is also the case that the bulk of the promoters of change are men associated with our Christian Universities. V. I. Lenin rightly observed that "Whenever the cause of the people is entrusted to professors, it is lost." Wrong as Lenin was about most things, his words are appropriate for our situation. Archibald MacLeish saw and clearly described the flaw of intellectualism that is currently creating confusion among our people and wrecking churches. "...that peculiar disease of intellectuals, that infatuation with ideas at the expense of experience, that compels experience to conform to bookish preconceptions." Those who blindly follow the intellectuals of the change movement will eventually find themselves alienated from the brotherhood of churches of Christ. They will be shipwrecked in faith (I Tim. 1:19), and left stranded in some denominational camp. In worse case scenarios, without compass or anchor, some of them will eventually abandon any semblance of allegiance to Christ. Jesus put it this way, "If the blind guide the blind, both shall fall into a pit" (Matt. 15:14). JHW
THOSE NEGATIVE FIREFIGHTERS
Have you ever considered just how negative the life and work of firefighters is. Their entire work day is spent waiting for and looking for bad news...for fires. Their job exists to fight against something evil. They prevent destructive people from having their way. They spoil the fun of arsonists. Their job is dangerous and dirty. Even though all of the above is obviously true, no one other than arsonists is critical of firefighters. None think they are unneeded. They serve a useful and beneficial role in every community. Thinking people thank God for them and the work they do. In the kingdom of Christ there is also a need for firefighters. The tongues of some folks are set on fire of hell (Jas. 3:6). Such is true of false prophets (I John 4:1) and factious souls who are able to bring destruction upon a congregation (Tit. 3:10-11). Thus the Holy Spirit charges preachers to "Preach the word, reprove, rebuke and exhort" (II Tim. 4:1-2). They are to "put the brethren in mind of these things" (I Tim. 4:6). Some must be rebuked sharply (Tit. 1 :13). Warnings must be issued when dangerous men are threatening the welfare of congregations (Acts 20:28-30). Spiritual fires are just as destructive as house fires. Those who have lived long have witnessed both individual Christians and even congregations lost in such fires. Some have been fortunate enough that when the fire of error broke out, a seasoned, experienced gospel preacher was able to come to the rescue and douse the flames of error and save those who were endangered. Others, not so fortunate suffered great harm or even perished. No godly preacher enjoys having to fight against the fires of error. It is unpleasant and generally an unappreciated task. Yet if no one steps forward to do so, great and often irreparable damage is done to the Cause of Christ. Just as you appreciate your local firemen, you should appreciate the man of God who is vigilant in spotting devil-inspired fires and extinguishing them. Be grateful for him and thank the Lord for his ability to douse the flames of error and save those threatened thereby. This lesson is especially timely as arsonists promoting destructive changes circulate among our churches. The man who warns and works to put out the flames is not the enemy, he is your friend and benefactor. Lend him your support and encouragement. JHW
80 ARE CHURCHES OF CHRIST EVANGELICAL?
"Evangelical" is an adjective that came into use in the 20' century to describe a certain kind of church or denomination. An Evangelical person or church is Protestant, not Catholic. They are conservative, not liberal. Their identity is with the great Protestant reformers rather than with modern cults. Evangelicals emphasize salvation by faith in the atoning death of Jesus Christ through personal conversion, the inspiration and authority of Scripture and the importance of preaching in contrast to ritual. They believe in the miracles recorded in Scripture, including the virgin birth and resurrection of Christ. The most visible Evangelicals are the Southern Baptists, Missouri Synod Lutherans, Reformed Churches and Assemblies of God. Churches of Christ have much in common with Evangelicals. We are not associated with the Catholic church and do not follow the pope of that church. We are certainly not a cult and we agree with much that was preached by the great reformers such as Luther, Calvin, Zwingle and Knox. We emphasize salvation by faith in the atoning death of Christ and the necessity of personal conversion to the faith. We hold a high view of the inspiration and authority of Scripture. We too believe in all the miracles recorded in Scripture including those of Christ's birth and resurrection. We also emphasize preaching and a non-ritualistic approach to worship. In this sense and to this degree we would be classed in the general category of Evangelical religious bodies. On the other hand there are factors that separate us from those of the Evangelical world. * The church of Christ is not a "Protestant" body in the usual definition of that term. It is Christ's church, the one he
purchased with his blood, the one he established in Jerusalem on the Pentecost following his resurrection . * The church of Christ is not a denomination, not one of several divisions or parts of the body of Christ. If we are that we have no right to exist. Christ has not authorized the existence of denominations. He prayed that his people would be one (John 17:20-21). Paul condemned the spirit of denominationalism that had arisen in the church at Corinth (I Cor. 1:10-15; 3:1-5). Evangelicals do embrace the concept of denominationalism. * While we believe in salvation by faith in Christ, we do not believe in salvation by faith alone which is a fundamental teaching of all Evangelical denominations (James 2:18-26). * We accept the Bible as the inspired, inerrant and authoritative Word of God, but we reject the many traditions and human speculations that flourish in the various Evangelical bodies. * We emphasize preaching of the gospel while many Evangelical churches include a rich mixture of human opinions with their preaching. * Evangelicals constitute a conservative, n l br th rh d in contrast to the liberal Protestant ecumenicals. W cannot share in that Evangelical ecumenical brotherhood. Because of our many differences in faith and practice, we cannot and do not accept or endorse them as our brethren in Christ. * Most evangelical preachers do not extend a kindly hand to the average preacher of the church of Christ. They reject and resent our commitment to follow the Bible in all things and our refusal to compromise with our religious neighbors. As a general rule where you find Evangelicals warmly embracing preachers of the church of Christ it is those men who have lost their respect for the authority of God's Word and taken a compromise position with their religious neighbors. * No Evangelical body would accept the Bible premise that baptism is by immersion only and that only those properly immersed are saved (Mark 16:16). Yet this is a non-negotiable article for us. * No Evangelical preacher would take the position that God has only one church in the world today, yet this is fundamental to members of the church of Christ (Eph. 4:4). We admire and profit from the scholarship and writings of many Evangelical teachers. We share with them the great truths of the Christian faith. We appreciate the good they might do and the positive moral impact they have on our society. Yet we can never be full partners with them in their associations and endeavors and at the same time remain faithful to Christ and his Word. We must by all means remain loyal to our Lord. JHW
8 IS IT NOTHING TO YOU?
As e emia ooke u o e ui s o is e o e e usa em, a age a es oye y e ic o ious a y o ia s, e c ie ou o is su i i g eig o s, "Is i o i g o you, a ye a ass y?" ( am. : 2 . Su i o s we e usy sca e gi g amo g e ui s a i ki g o w a ey mus o o eco e ei os o u es, u o e seeme o e ess co ce e o e e as a e o y ci y a e o a s mi e em e. e o e s ea was oke a e cou o co ai is emo io s us is s i gi g wo s o e uke.
As we wi ess e o e oo o c u c es o C is ei g a age y a se eac e s omo i g ei age a o c a ge, e age y is com ou e as mu i u es o ou e e go a ou ei ai y usi ess as oug o i g a a was w o g. ey s ow i e o o i e es i e o ems ese i g us, e amage ei g i ic e o e os ec o o i ic osses. O e s c aim ey a e oo usy o e o e e . Some ec a e a ey a e a o e suc ca a asks as o osi g o o e s o e o . o e e Go s u o e ki g om wou i some way e i e em. Some a e co ce e o ei ow co g ega io , u s ow i e o o i e es i w a is a e i g o o e s a e i i o i c i a io o e o ec e a ge o e s o e ki g om.
I ca e u ask ese e e , "Is i o i g o you?" o you o o e e c u c ? A e you o s i e o a ge w e you see e mo es e y e e emies? o you o ee a su ge o s i i ua a io ism, cou age a co ic io a makes you wa o o ec e om ose w o wou es oy e ?
ease ake a mi u e a co si e e o owi g ac s. e c u c o C is is you s i i ua ami y a ome? e eac e s aug you e way o sa a io . O e o e mem e s a i e you i o C is . I e e ows i you ike y g ew u a we e ou is e i e ai . I e i e c asses you ea e you s i i ua A Cs. I e e ows i you a e s, g a a e s may a e wo s i e e o e you we e o . I e c a e , you mig a e ee sai you we i g ows. e a s i e assem y you c i e co esse C is a we e a i e . I may a e ee i e mi s you a e s u e a s we e co uc e . I s e is es oye w o wi eac you c i e a g a c i e ? O y e ai u mem e s wi e wi C is i e e i y (I Co . :24 e . 2 :2 .
ow ca you s a mu e a i e w i e e sac e eci c s a e ei g a e e a oke ow ? Su e y co scie ce a a a s ig ema a you o w a you ca o e . W e e Ca aa i es i a e Is ae , e o a a a ak e e oo s i e e se o e a io . u e eo e o Me o e use o assis em i e co ic . Go s es o se was, "Cu se ye Me o ... ecause ey came o o e e o e o a , o e e o e o a agai s e mig y" ( u g. :2 . e is o e you a e y a mea s ay o e we a e a sa e y o e c u c , u a so eac ou a oi a s wi ose w o a e s a i g i e ga s e i g o e i a i g omo e s o co u i g c a ge (E ek. 22: 0 . o sugges io s o ow you ca e i e a e o e u u e o e c u c , ease w i e o ca . W
82 LIBERALISM AND CONSERVATISM: THE MORTAL STRUGGLE There was a time (ca. 1945-1965) when the church heard lessons warning of encroaching liberalism and looked about, trying to find such a problem. Liberals were scarce and unwelcomed intruders among us. Generally they left our ranks for the friendly fields of the Disciples of Christ and other denominational bodies. There was a time (ca. 1965-1984) when liberals were able to bother the church only with occasional skirmishes on our borders. A withering line of scriptural missals kept the liberals from making overt inroads. During that period the strategy of these malcontents preceded in two directions. 1.Unable to boldly reach their goals, they were contented to keep a relatively low profile. They stayed in our midst and gradually won the hearts and confidence of their congregations. 2. They surfaced as professors in Christian colleges. They quietly circulated their thoughts and ideas through books and the pages of a few willing journals. They devoted themselves to influencing young and unsuspecting disciples with their errant views. They delighted in scoffing at every conservative brother, paper or school. They championed every brother that challenged long-held views of the faith. They successfully convinced many that advanced education was essential to true usefulness in the church. Those without it were stereotyped as inferior and reactionary.
There came a time (ca. 1984-present) when the forces of liberalism were prepared to make a bold thrust. This was seen in the formation of a new journal (Image) which provided a forum for writers whose trumpets gave uncertain sounds and to spokesmen of the Christian Churches. Following Image came Wineskins whose writers grew ever bolder. Their new boldness was further manifested in the new unity movement with the Christian Churches and the speeches and literature produced in support of that cause.
It is seen in the acceptance given to apostate brethren and splinter groups that entertain themselves by their slashing attacks against the "mainstream" church. The more bizarre and damaging their attack, the more newsworthy are such men and groups. They are given prominence, recognition and respectability on some college lectureships, soul-winning workshops and journals. Soundness just does not matter to the liberal soul.
It is seen in speeches at lectureships which pronounce the old conservatism dead and declare that a new generation of younger men have now taken the leadership. Past preachers are discredited as not understanding the Restoration Plea and it is asserted that a new wave of young preachers are correctly articulating the message. Past preaching is condemned as flawed since men relied upon the Bible for proof of their propositions. They are scorned as "proof-text" preachers. Liberals insist that "expository preaching" based on historical/literary criticism is the only valid and beneficial method of preaching. While it is no surprise that liberals hold such views, it is noteworthy that they now feel safe in publicly articulating them.
Fifteen years ago the first round of a major assault upon those who yet hold a strong conservative loyalty to God's book was launched. Today a full frontal attack is underway. Their real objective is hidden behind a call for "change." The survival of the Lord's church in America will depend on how we respond to this and other barrages that will surely follow.
For twenty years we read ofthe intestine struggles within the Southern Baptist Church as liberals and conservatives fought for control of that organization. We are now experiencing the same internal struggle within our own brotherhood. A major difference being that we have no convention to conduct business and set policy and no delegates to elect. The battle will be fought in the pages of our journals, in the pulpits of local churches, the governing boards of our Christian Schools and in our mission outposts. Having no central government to capture, ten thousand battles will be fought for the hearts and loyalties of brethren around the world. Whether or not the Churches of Christ will move into the ranks of the Protestant denominations depends upon which of the two contending armies has the most conviction and staying power.
At this point in time liberalism already controls a sizeable number of the large congregations of the major cities of our country. Conservatives find their strength mainly in the small towns and rural congregations.
What Must We Do?
Survival depends on intelligent and courageous response on the part of every faithful brother. 1. We must renew our efforts to indoctrinate the members of our flocks in the sound oc i e o Go s wo ( i us 2: .
8 We must preach the word of God (II Timothy 4:2). We must preach on the fundamentals of the faith. They must be taught in our classes. We must supply our brethren with good tracts that set forth God's word on vital spiritual themes and urge them to read them and share them.
2. Preachers must deliver lessons that educate and inform the brethren of the problems we face. Knowledge afore hand helps us avoid a thousand mistakes. Lack of knowledge is disastrous (Hosea 4:6).
3. Preachers need to sit down and discuss current situations with their elders and the men of the congregation. Each must have a strategy for arming, defending and saving his congregation from the invading enemy of liberalism.
4. Leaders must inform themselves regarding this great contest. Preachers and elders n d to read a broad sampling of gospel papers, and attend lectureships, both of conservative and liberal variety. Painful as this maybe, we must know what is going on, lest we lose the battle by default.
5. We must read the history of the Restoration Movement in America. From Earl West's Search for the Ancient Order, Homer Hailey's Attitudes and Consequences of the Restoration Movement, and J.D. Murch's Christian Only, we will be able to see how the mistakes made a century ago are being repeated in our day. The apostasy that devastated us then is bound to follow today if we do not turn the tide.
6. We absolutely must close ranks and stand as one man against this onslaught. We cannot afford the luxury of shooting at each other. No fellow conservative is perfect, neither are you. If in matters of faith we agree, then let there be unity. In matters of opinion and judgment we must exhibit liberty and charity. Too long the conservation voice has been muffled by discord and infighting. We need to rally around journals, colleges and schools of preaching that hold fast the faithful word (Titus 1:9). Should we sink or abandon every vessel that has a little rust or barnacles, we will find ourselves undone in the day of battle.
7. We need to patiently reach out to fellow preachers who are wavering in commitment and pull them back to solid ground. There is the temptation to shoot them. Far better it is to salvage them. Talk to them. Pray for them. Encourage them. Help them to find the courage to fight the good fight (I Timothy 6:12).
8.We need to take a special interest in young people in general and young preachers in particular. First, the church of the future rests with them, for good or bad. Secondly, the liberals are definitely courting the young adults of the church. The young are by nature more receptive to voices of change that challenge the leaders and thoughts of the past. When thoughtless conservatives pounce on the young preacher who makes a mistake, the shrewd liberal extends a sympathetic hand. Another soldier who might have been brought into useful services is lost to the cunning enemy.
9. We must add some works to our faith (James 2:26). A chief criticism of conservatives by the liberals is that they are not evangelistic, not mission minded. We fail our Lord if we allow all of our energies to be expended in only defensive action. Our commission still says go preach the gospel (Mark 16:15). Let us get on with training, sending forth and supporting faithful men for the mission fields of the world. Other good works likewise need our attention.
10.We must move beyond a negative, rear-guard defensive action and boldly provide the spiritual leadership for God's people in these troublesome times. "A strong offense is the best defense" in the fight of faith as well as in carnal war.
11. Let us one and all devote ourselves to penitence and prayer that God will smile on us and help us overcome our problems and rally our scattered troops for a successful battle. Pride, arrogance and indifference have made it possible for Satan to gain the advantage over us (II Corinthians 2:11). God can do little with a proud people, but he gives grace to the humble (I Peter 5:5). When we draw near to God he will draw near to us (James 4:8) and righteous men will more readily follow our leadership. He that ruleth nations and raiseth up kings, can surely give victory to his saints. If not a sparrow can fall to the earth without his divine attention, surely he will aid his people if they call upon him.
12. We must never surrender, never give up. The most precious cause in the world is at stake. Souls hang in the balance (I Timothy 4:16); ours and those of our brethren, our children and grandchildren and a lost world whose hope of hearing the saving gospel hinges on the survival of a faithful church. JHW
84 THINGS MOST COMMONLY BELIEVED AND NOW DISBELIEVED AMONG US
uke e s e ea e s o is gos e a e e we e i gs "mos su e y e ie e amo g us. e e ocee s o es a e ose g ea , ou a io a u s ( k. : . A ow me o emi you o i gs mos su e y e ie e amo g mem e s o c u c es o C is i gs e ie e ecause ey a e e i e om e c ea message o e ew es ame . ese u ame a u s a e ee e y C is ia s e e i Ame ica si ce e egi i g o e mo eme o es o e e ai a ac ice o e ea y c u c a ega a e o e i g o e ce u y. I e as o so yea s a a o issi e eac e s a eac e s a e a ise amo g us w o o o ge o ese u s a a e i ige y wo ki g o u e mi e em i e ea s o ou eo e. We a e ie e : a e i e is e a y i s i e o Go a i is om is a wise a i a i e mi (II im. : 6 . e ce e au og a s o e a ious ooks o e i e we e wi ou e o o aw as ey we e issue om e i s i e w i e s ( o 0: s. : . a e ew es ame o C is c aims o e a is i ac a i i e y gi e a e y w ic we mus mo e a as ec s o ou co g ega io a i e (II im. : e . 8: . a o e acce a e o Go , we mus acce e Sc i u e as e so e, a so u e a i i g au o i y o ou ai a ac ice ( o 2:48 e . 20: 2 . a e esse ia message o e i e ca e ea a u e s oo y e commo ma wi ou e i e e io o o essio a sc o a s (E . :4 . a sa a io y g ace is co i io e o o e ie ai (E . 2:8 e . : . a sa a io equi es o ai a o e ie ce o e a o ma (Ga . :6 as. 2:22 26 . a a ism y imme sio , o emissio o si s is esse ia o sa a io (Mk. 6: 6 Ac s 2: 8 om. 6: 4 . a C is es a is e , u c ase a sa e o y o e c u c (Ma . 6: 8 Ac s 20:28 E . :2 E . 4:4 . e ce e omi a io a ism is si u a u acce a e (I Co . : 0 : 4 . a C is e ec s is eo e o e u i e a a u i y is o e ou o y i C is a u o is wo ( o : 2 II o . a C is s c u c is is ki g om e e o e ea (Ma . 6: 8 , Co . : e . 2:28 . a ei e c u c es o C is a e i ac is ue c u c o e se ey a e o wo o a ue o ig o e is . a ea y C is ia s sa g aises o Go wi ou i s ume a accom a ime . ey i so ecause ey a au o i y o si g a make me o y i ei ea s u o e o use i s ume s (E . : . a e ea y c u c a ook o e o s Su e o e i s ay o e e y week, as a memo ia o e ea a su e i g o e Sa io (Ac s 20: I Co . :2 26 . a ey ga e ei gi s o Go as a ac o wo s i au o i e y e o y S i i (I Co . 6: 2 II Co . 8: . a Go ace e ea e s i o e c u c a a u ic eac i g o mi e au ie ces i e a s o ai u me a a wome a e o a owe o eac o a e au o i y o e me i e c u c (I im. 2: 2 I im. : 2 I Co . 4: 4 . a mi acu ous gi s o e o y S i i we e gi e i e i s ce u y o ce i y e a os es a o e s as ue e ese a i es o C is a o co i m ei message as om Go (II Co . 2: 2 Mk. 6:20 . a ose mi ac es cease wi e com e io o e ew es ame o C is (I Co . :8 0 . a ou eac i g s ou i ee e gospel preaching; a a w o s a u o eac s ou s eak as e o ac es o Go (I e . 4: . I is a s ame u ac a e e y ma omo i g e c a ge mo eme amo g us as e ec e a o a o ese i gs mos su e y e ie e y ou Ame ica e e o o e 200 yea s. au e ic e a some wou a away om e ai
8 (I im. 4: . o ay i is ou mis o u e o e wi esses o suc a os asy. May Go a e me cy o is eo e a sa e is c u c om ose w o wou co u a es oy e . I ose w o o o ge e ie e a e u wi i g o e e , may ey o ow ei ea s o some e omi a io a o y a s a es ei u e ie . W
TRUE AND UNTRUE FRIENDS OF CHRIST
esus sai , "Ye a e my ie s, i ye o e i gs w ic I comma you" ( o : . W a i e isci e o C is oes o wis o o is wi ? Is e s i is ie ? Co si e e o owi g cases a eci e i e e so s esc i e a e ie s o e Mas e . W a o e ma w o ea s a a ism is a comma (Ac s 0:48 a i is " o emissio o si s" (Ac s 2: 8 u e oes o acce a ? e eac es a o e ecei es sa a io so e y y ai ( as. 2:24 . Is e C is s ie ? W a o e ma w o ea s a we a e o o ey a i gs w a soe e C is comma e (Ma . 28:20 a o y ose w o o e wi o e a e wi e sa e (Ma . :2 ye e e ec s suc a i ea a i sis s a e e a e o comma s o e o eye i o e o ease Go . e e e s o eac a we ee o y o e Go a ou eig o o ease im? Is e C is s ie ? W a o e ma w o ea s a C is ie o , u c ase , es a is e a sa es is c u c (Ac s 20: Ma . 6: 8 E . :2 ye e ca o acce a C is s o e ue c u c e is s o ay, so e eac es a a e i e e c u c es me a e c ea e a e o equa a ue? Is e C is s ie ? W a a ou e ma w o ea s C is s aye a a is isci es e o e ( o :20 2 a a e e " e o i isio amo g" is eo e (I Co . : 0 ye e a gues a Go acce s a esses a ki s o e omi a io a o ies ega ess o ei i isi e ess? Is e esus ie ? W a o e ma w o ea s a wome a e o kee si e i e c u c (I Co . 4: 4 a ey a e o e mi e o eac o a e au o i y o e me (I im. 2: 2 ye e is mo e im esse wi e ema s o emi is s. e eac es a ese e ses o o mea w a ey say a ea y ey au o i e wome o eac a a e au o i y o e me ? Is e e Mas e s ie ? W a o e o e w o ea s au s e o a io o s eak o o e a o e i so gs, ym s a s i i ua so gs, o si g a make me o y i ou ea s u o Go (E . : , u co c u es a i ea y mea s a a so ois o c oi ca o e s eaki g a si gi g a maki g me o y wi e ea ea y mea s ayi g a mec a ica i s ume ? e su s i u es e ki o music e e e s o a w ic C is s Wo s eci ie . Is e e o s ie ? W a a ou e ma w o ea s e wa i g o o a o o ake om C is s wo ( e . 22: 8 , a ye e ee s o o iga io o o ey a . e c a ges a y i g i e Sa io s e igio a oes o sui is as e, a is o i s e wi mo e cu u e? Is e a ie o esus? Suc isci es may a k muc a ou ei g ie s o esus. ey may si g e o ym y a ame, u si ce ey e use o kee is comma me s, o o w a e says, ey emo s a e a ey a e o ue ie s o ou Ki g. W
86 MISTAKES THAT PEOPLE MAKE
All of us are prone to mistakes. Some mistakes are of little consequence, others are costly and painful. The less we know about a subject, an issue, a thing, the more likely we are to make mistakes concerning it. The way that seemeth right may in fact by the way of death (Prov. 14:12).
Cain, the eldest son of Adam and Even thought he could substitute his own ideas about sacrificial offerings when worshiping God. His story is found in Gen. 4:1-7. "By faith Able offered to God a more excellent sacrifice than Cain" (Heb. 11:4). But faith comes from hearing the Word of God (Rom. 10:17). God asked for an animal sacrifice. We are told that without the shedding of blood there is no remission (Heb. 9:22). Cain presumed that he could offer a sacrifice of produce instead and God refused it. Each week, around the world, multitudes offer to God worship that consists of things different from those specified by God. Like Cain their substitutes will be rejected.
Nadab and Abihu assumed they could offer "strange ," i.e., unauthorized, fire when burning incense before God (Lev. 10:1). God had specified that the fire used should be taken from the great altar before the tabernacle of worship (Lev. 16:12), For some reason, on their inaugural day of service they used coals from a different fire in offering incense. Without warning, fire from God devoured them (Lev. 10:2). They had mistakenly presumed that God's command did not have to be strictly observed.
Uzzah mistakenly thought he was doing God a favor when he put out his hands to keep the ark of God from falling (I Chron.13:6-10). It cost him his life. When David's men researched the matter they found that the first mistake was their failure to use staves and carry the ark on the shoulders of priests (Ex. 25:13-14; I Chron. 15:14-15). The second was failure to note that none but Levites should put their hands on it (I Chron. 15:2). Those mistakes were fatal to Uzzah.
Uzziah, king of Judah, mistakenly assumed that since he was king he had the authority and right to fill the priestly office and burn incense before Jehovah in the temple. God smote him with leprosy from which he never recovered (II Chron. 26:16-21).
All of the men mentioned above suffered because they failed to respect God's instructions and restrictions. They failed to understand that when God tells us what he wants, all other options are excluded.
It is a shame that a band of change agents, many of them with extensive education, have not understood this divine principle. In fact, many scoff at the idea and pronounce it mistaken. When they lay profane hands upon the sacred things ofGod, even ifthey preach for our largest churches or are professors in our universities, they make the same mistake these Biblical characters made and are likewise in danger of the judgment of a righteous God. JHW
8 PITIFUL, PASSIVE CHRISTIANS
The portrait God paints of his people is that of a militant army of soldiers marching forth on a campaign with Christ their king (Rev. 19:11-14). We are to "go make disciples of all the nations" (Matt. 28:19). We are to fight the good fight of the faith" (I Tim. 6:12). We must reprove the unfruitful works of darkness (Eph. 5:11). We are to be "set for the defense of the gospel" (Phil 1:16). In contrast to this picture of militant warriors, we see a vast number of American Christians passively observing while false teachers, promoting unscriptural changes, ravage congregations of Christ's people. Rather than militant, they are best described as timid, fearful, reticent, powerless, unconcerned, indifferent, malleable, perhaps even cowardly. This unflattering picture encompasses not only vast numbers of those in the pews, but large numbers of preachers and elders as well. Excuses are many but all are equally unacceptable. Perhaps you have heard one or more of the following excuses for inaction: * We just want peace. * It's just a fad, it will soon go away. * We are interested in other things. * We've had too much fighting already. * The Lord can solve these things without us. * Yes, these folks are misguided but they mean well. * We have to be open to change if we are going to keep our young people. * We've been too narrow too long. * We don't have the problem where I worship. * It is none of our business what others are doing. * These changes are just cosmetic; they haven't really changed the important things. * Opposing them does more harm than good. * Who am I too say they are wrong? * Look at all the good they are doing. * But look how they are growing. * I know our elders would not allow anything wrong to be done here. * Too many preachers are jealous of the success of these younger preachers. No matter what the excuse is, it can never justify Christians who shirk their duty in a day of crisis and danger to the Master's church. Christ expects every child of his to contend earnestly for the ancient faith (Jude 3). All are equally obligated to defend the gospel (Phil 1:16). All are "soldiers on service" (II Tim. 2:4). All are to arm themselves with the armor God provides and take the sword and shield in hand to do battle with the hosts of darkness (Eph. 6:10-18). Christ condemned the church in Thyatira for tolerating false teachers in their midst (Rev. 2:20). Satan's fondest wish is that all of God's people were passive observers, willing to sit in idleness while he does his destructive work. The agents of change are neither idle nor passive. They are aggressively pursuing their agenda. Their goal is to sweep the field and impose their new agenda on the brotherhood of churches of Christ. Every Christian should well note that the crown of life is laid up for those who have fought the good fight (II Tim. 4:7). Only those who are faithful unto death will receive the crown (Rev. 2:10). Pity those soldiers who have cowered in the trenches while the battle was being fought, or stood on the sidelines. They will be sorely disappointed when the king rewards his faithful servants. JHW
88 LOST AND MUST BE FOUND
If Churches of Christ are going to survive this period of stress and attack and flourish as in days past, there are things we must recover.
* We must recover and cultivate in the heart of every member a profound respect for God's Word as the final and complete authority in all things relating to our faith and practice. Our brethren must have the spirit of Samuel who said, "Speak Lord, thy servant hearth" (I Sam. 3:9). They must be convinced that the law of the Lord is perfect, restoring the soul" (Ps. 19:7). Not just the preacher, but all must believe and conduct themselves on the basis that Jesus has all authority in heaven and on earth (Matt. 28:18), that he is head over all things to the church (Eph. 1:22), and that his word will judge us in the last day (John 12:48). * We must find and restore a sense of responsibility in the heart of every preacher to proclaim the whole counsel of God, withholding nothing needful for the church (Acts 20:20, 26). * Our churches must recover an understanding of our mission, our reason for existing: to preach the gospel to all of humanity (Matt. 28:19). Christ did not die to purchase a church that would serve only affluent Americans. * We must recover the urgency of evangelism as the duty of every disciple, every day, publicly and from house to house (Acts 20:20). * We must find a lost sense of brotherhood (I Pet. 2:17). We are members of a world-wide fellowship of saved people. We are related in Christ to all who have gone before us in his church and all who will come later. We must be interested and concerned about the welfare of all the congregations of God's people (II Cor. 11:28). When one part of the body suffers we all suffer (I Cor. 12:26). * We must discover again an appreciation for the uniqueness of he church which Christ built. He promised to build one church, no more (Matt. 16:18). He purchased but one church with his blood (Acts 20:28). He loves and saved but one church which is his bride (Eph. 5:23-26). Though there be a thousand other religious organizations that call themselves a church, there is but one divine church of Christ (I Cor. 12:20). All others are counterfeits in competition with the one true and genuine church for the souls of lost humanity. * We must recover a sense of outrage when we observe sinful, irreverent men mishandling the Word of Truth and leading souls astray (Phil. 3:18-19; II Tim. 2:17). * We must feel that same kind of indignation when we see or hear anyone inflicting harm on the Lord's church and a sense of duty to protect the church from those who would damage her. No one can be a good citizen of the kingdom of Christ who can stand and watch it be destroyed feel no sense of anger! JHW
89 WHY WE HAVE PROBLEMS THAT OTHERS CHURCHES DO NOT
Those familiar with our brotherhood history and those widely traveled among our churches know that we had have had a number of divisions among our brethren. Enemies of Christ often cite this problem to discredit our plea: While all division involves sin on the part of one or both parties involved, there are some significant factors that contribute to our struggle with this problem (Rom. 16:17): I. Satan hates Christ's true church and makes continual warfare against her (Rev. 12:13-17). She is the one church founded by the Redeemer (Matt: 16:18). It is to her the Savior adds the saved (Acts 2:47): She alone is charged with seeking and saving the lost. She is the kingdom that Christ will deliver up to the Father in the last day (I Cor: 15:24). All other churches are man-made facsimiles, counterfeits with no spiritual worth or standing: Satan has no interest in wrecking them. They are unwitting supporters of his cause: But the church of Christ he is determined to destroy. Persecution failed, but division has done its destructive work (Matt: 12:25): II. Members of churches of Christ strongly believe that what one believes and how he worships and serves God is important. For most denominationalists, what one believes is of little consequence, just so long as he loves Jesus: They have little reason to quarrel over doctrine or practice, since such does not matter in their church. John taught that whosoever abandons the doctrine of Christ also leaves God and the Son (II John 9): Paul urges us to "speak:..the things that befit the sound doctrine" (Tit. 2:1). Because of our love for Christ and his will we cannot stand by idly when someone seeks to corrupt the faith we hold. III. Churches of Christ have no pope, president or primate to rule over them and declare the terms of their faith. Jesus in heaven is head over all things to the church (Eph: 1:22). His will is expressed in the New Testament: When our religious neighbors disagree they look to their human head for answers. We look to the New Covenant and try to understand it. Being fallible, we sometimes see matters differently: IV. Other churches have their faith and practice spelled out in a creedal statement or denominational manual: The individual is not to question the creed. We have no such book, only our Bibles. We must rely on our human intelligence and judgement to understand it: V. Many churches claim God speaks directly to their preachers so that when their clergyman tells them what to believe or not to believe it is to be taken as the final word from heaven: We reject such unfounded claims and know that God only speaks to us through his written word (Rev. 2:29). Again we must depend on our finite knowledge and ability to correctly interpret that message. VI. The church of Christ is not a democracy where beliefs and practices are determined by majority vote. The church is a monarchy: Christ has all the authority (Matt: 28:18). He is king (I Tim. 6:15). Our job is to listen to and obey the divine King (Matt. 17: 5; Heb. 5:9). Other churches simply take a vote and live with the decision. VII: God has made every Christian a member of his royal priesthood (I Pet: 2:5,9). To each of us he has given intelligence, volition and autonomy: We are all responsible to search the Scriptures (Acts 17:11). We all must give account for our personal faith and conduct as Christians (Rom: 14:12): For this and the other reasons listed above, we sometimes find ourselves in disagreement with other brethren. We in no way excuse division, we simply point out reasons why the problem might be more frequently seen among us than some other groups:
When we reach the point that what we believe and how we worship and serve God does not matter, then we might as well disband, close our doors and hand a sign up saying "Gone Out of Business:" JHW
90 RETURN 0 BACKSLIDING ISRAEL
As we a e co o e wi e swee i g wa es o a os asy a we ca e "c a ge mo eme ," we i ou se es ocke i a a e o e su i a o e c u c . We mus e e o ge a ose w o a e a aye i e a my o e c a ge mo eme a e ou ow e e . ey a e Go s c i e , e e oug ey a e a ie a e , es a ge a os i e o e ami y o ei s i i ua i . W i e we mus o ose ei es uc i e e o s a o ec e c u c om ei i cu sio s, we s i a e a u y owa s em. Go " is o wis i g a a y s ou e is , u a a s ou come o e e a ce" (II e . : . a ce ai y i c u es is ow c i e w om Sa a as ecei e a u e agai s ei Sa io s Way.
e o e s o a cie Is ae e e cease o a ea o ei acks i i g e e o e e a e u o Go s ways: Go se e emia o say o is e e , " e u , ou acks i i g Is ae , sai e o a ... e u a I wi ea you acks i i gs" ( e : : 2, 22 : Wi is i mi co si e e o owi g oug s w e you ay:: We mus e e y ay a ey wi ea i e e e o o ei ways: Wi E is a we mus ay, " o o e ( ei eyes a ( ey may see" (II Ki g 6: : A mu i u e o you g, im essio a e eac e s a e ee i oc i a e wi e oc i es o e c a ge mo eme y ei i e o esso s w i e a e i g sc oo s ey oug we e ai u o C is . O e s a e ee ecei e y e smoo a ai s eec o a se eac e s w o ca make e goo ook a a e a a ea o e goo ( om: 6: 8 . I ey ca e e e o see e oc i es o c a ge i e c ea ig o Go s Wo may e some o em wi e sa age : We mus ay a ey wi cease om ou i g C is s c u c . Me w o a e u a y wi e sim e gos e a e sim e wo s i o e ew es ame s ou esig ei osi io s as eac e s a see em oyme e sew e e: I ey o o ge o e e c u c , ey s ou ea e i a e a sow isco a i isio y yi g o im ose u a o e c a ges u o e . Go a es ose w o o is ( o . 6: 6 . We mus ay a ey wi e ou ce ei a se eac i g ey a e em ace a e co e o wa k i e o a s o Sc i u e u . o ma e ow g amo ous o success u i gai i g um e s, i a me o o message is co a y o Go Wi i is ea y a mus e e ou ce : We mus ay a ey wi seek Go s me cy a o gi e ess o e a m ey a e o e o is ami y. ay a ey may o ce agai e use u se a s i e Mas e s se ice: Some o ese me a e g ea a e a a i i y a is ee e o ui u e ki g om a sa e e os : ay a ey wi o e os o a a se way. ay a ey wi ui u a w ic ey a e amage . May ey e so ow u a as ame o ei as e a io a e e mi e o e ai e eac es a s e e a a ce o ei ays co i u i g o e we ei g. We mus ay a i ey ca o a wi o o e a o e, ey wi e o es a o o a e e oug o ea e a go o ei ow ace. o o o e wise is is o o a e. o o y s ou we ay, u w e ese e wi e o o u i y, we s ou say o ese misgui e e e , " e u O acks i i g o e o e c u c you o ce se e , o e ki g om o Go s ea So , o e ouse o o ai , w i e e o o u i y is you s:" W
"THINK IT NOT STRANGE"
Some e e a e i c e u ous w e ey ea o ea ou wa i gs a ou e a os asy a is u o us. ey s a i u e ie w e a case is ci e o some omi e eac e w o as a a o e a cie ai o C is o e ew oc i es o c a ge: ey ca o acce a e e a e some co g ega io s a a e a ea y usi g i s ume a music i ei wo s i a o e s a a e a owe wome o i ei u i s. Some 2,000 yea s ago, as e e soug o c a i y e i ki g o is e e e w o e, " i k i o s a ge" a ce ai i gs we e a e i g (I e . 4: 2 . So I say o you w o ea ese i es: * Think it not strange that some preachers have abandoned the Bible way for error. Suc as ee e case i e e y ge e a io . esus saw u as wa k away a e ay im ( o :26 0 : au w o e o yme aeus a A e a e w o a ma e s i w eck co ce i g e ai (I im. : 20 . Wi ea y ea , e a os e w o e a " emas o sook me, a i g o e is ese wo " (II im. 4: 0 . e age o w o e o e e w o "we ou om us, u ey we e o o us: o i ey a ee o us, ey wou a e co i ue wi us..."(I o 2: . ese we e u e i s o a o g i e o me w o we ack a wa ke wi esus o mo e ( o 6:66 . * Think it not strange to hear that some preacher has allowed pride and personal ambition to drive him to harm the church: ese wo ices a e amo g Sa a s mos e ec i e oo s. Wi em e ca e sua e a ma o i ic g ea amage o e c u c a e w i e co i ci g imse e is oi g Go a a o . e a os e o a o ea wi us suc a ma w ose ame was io e es (III o 0 : au was u agai s suc me as e wo ke o s ea e ki g om o C is amo g e Ge i es ( i . : 6 . e e as e e ee a ay w e i some qua e o e ki g om suc me cou o e ou * Think it not strange to learn that false teachers are circulating in our midst: e e a e me a e goi g om c u c o c u c , yi g o se uce you g eac e s, seeki g eac i g osi io s i ou C is ia sc oo s, sowi g e o a isco : au wa e e e e s o E esus o e a e o suc me (Ac s 20:2 : o u ge is e e o" e ie e o e e y s i i ( eac e , u o e e s i i s w e e ey a e o Go ecause ma y a se o e s a e go e ou i o e wo " (I o 4: . I is seco e is e e we u e a a ise em, "I a y o e come u o you, a i ge o is eac i g, ecei e im o i o you ouse, a gi e im o g ee i g:::" (II o 0 . * Think it not strange when we warn that the church of Christ as a whole is threatened by an apostasy that bids to sweep across the entire brotherhood. au sai , " e S i i sai e ess y, a i a e imes, some s a a away om e ai , gi i g ee o se uci g s i i s a oc i es o emo s, oug e y oc isy o me a s eak ies.::" ( im: 4: 2 . A simi a wa i g o wi e s ea a os asy was w i e o e c u c i essa o ica. " e o ma egui e you i a y wise: o i wi o e, e ce e a i g away come i s , a e ma o si e e ea e , e so o e i io " (II ess: 2: . a a os asy i s ega o ma i es i se i e a e yea s o e i s ce u y, e e e o e e as a os e ie . y e ou ce u y i a e y we gai e e mas e y o e ma o i y o e c u c es. O y a sma em a o ai u isci es, sca e e e e a e e, su i e y goi g i o sec usio . I u owe e a os asy ca e i se e o y oma Ca o ic C u c . W e o e me o Go es o e e a cie ai e e o e o Ame ica co i e i e ce u y, i ou is e o 0 yea s: e e wee s o a os asy ega o a ea . i s e e was o ga i e a Missio a y Socie y o ake c a ge o e c u c s missio o e a ge ism. e came i s ume s o music. E e o g e e we e ose omo i g wome eac e s. Some is ike ei g a sma se a a is o y a c a e o u wi ei ee s o e e omi a io a wo . y 00 e a os asy eac e i s e i . E o co sume 8 e ce o ou c u c es, mos o ou sc oo s a mos o ou missio ou os s. O y a oo s ugg i g em a su i e o ca y o e o igi a a o es o i g e a cie ai a ac ice o e o s c u c . So o ay my ie , i k i o s a ge w e I e you a e c u c is ace wi a g a e a immi e ea o a os asy i e y ose w o wis o c a ge e ai , wo s i a ac ice o e c u c . ese me a e e c a gi g e o i e ways o ose o mo e e omi a io a ism, o s ake you ea i u e ie , a e o e you eyes, e o e a ge : e a m you se es o e a e: O y ose w o a e i o me a o e y e a e o e assau wi su i e. ow agic i wi e i a a we a ou o e ea e s a e wo ke o is a owe o e swa owe u y ose w o a e a a o e e s a a s o ou o esus C is : W
2 CHRISTIAN SCHOOLS THEN AND NOW
om e egi i g o ou mo eme o es o e ew es ame C is ia i y e e i Ame ica, we a e a sc oo s o e a e y e e o augme e wo k eac e s a e e s we e oi g. e ogic o C is ia sc oo s was sim e. Sc oo s we e ee e w e e you g C is ia s cou ecei e a e uca io as ei ai was ei g s e g e e a o i ie . ey wou us e e a e o use u se ice i e ki g om. Sc oo s we e ee e w ose eac e s we e C is ia s a w ose aim was o e a ce C is ia c a ac e . a e s ee e sc oo s w e e Go s wo was aug wi ou e omi a io a i oc i a io a you g C is ia s cou e associa e wi ei s i i ua ee s i e mos o ma i e yea s o ei i es. Sc oo s a so i e a s ecia ee y o i i g ai i g o you g me w o wis e o eac e gos e . A e a e Cam e a is u a o Aca emy a a e is e a y Co ege. o e a i g ou e a k i Co ege. e o e o g a o e o mo e sc oo s s u g u ac oss e a io o se e e c u c .
Sa a saw e ea a C is ia Sc oo s ese e o is og am so e we o wo k o es oy em. Ma y ai e om ack o su o . u o e s e was a e i i a e a e e ua y comma ee o is ow u oses. o owi g e Ci i Wa , a sc ism occu e wi i e c u c . e e was a i e a e eme w o a g ow wea y o e o as io e e igio o C is a yea e o some i g mo e a ea i g o mo e ma . ey we e e e mi e o i o uce c a ges i o e ai , e wo s i a wo k o e c u c . e sc oo s o uce e you g eac e s w o ema e i s ume s o music, missio a y socie ies o o e wo k o e c u c , wome o se e as eac e s, e ows i wi e e omi a io a c u c es a ou em. W e a eak was i is e i ua y a e sc oo s s oo wi e ig essi es, i e i ie as isci es o C is a C is ia C u c es.
a i i scom a ames A. a i g ou e as i e i e Sc oo , ow a i i scom U i e si y. e i quick successio came, ee a ema , A i e e C is ia a a i g Co ege. O e s soo o owe . As e c u c eco e e om e e as a i g osses, e co eges g ew a ou is e . A e e i o ou os e i y, e e i Ame ica e e we e some 22 sc oo s o ig e ea i g o e a e y C is ia s. Missio a ies a e simi a sc oo s i se e a o eig a s. e goo ey i a e o e ey aye i e g ow o e ki g om, es ecia y i ou e a sio o o eig a s ca o e is u e . U o u a e y as was e case i e wa i g yea s o e ce u y, so i as ee i e c osi g eca es o e 20 ce u y. Sc oo s a o ce we e as io s o ai u ess o ew es ame C is ia i y g a ua y e u e e i ue ce o me w o o o ge s a e a commi me . ow we a e i e mi s o a o e oo c isis. A a ge a owe u mo eme as swe o e e c u c , i ic i g se ious a m o e . A i ue ia g ou o e e a e c amo i g o u sc i u a c a ges o e ai , wo s i a ac ice o e c u c . e ou ai ea o is mo eme ca e ou i e i e e a me s o se e a o ou sc oo s, e mos omi e ei g A i e e C is ia U i e si y a e e i e U i e si y.
I is e u o co si e e e a io s i o e sc oo s o e c u c , e a ow. e , ey e is e o se e e c u c . o ay, ma y aca emics e a e as oug e c u c e is s o se e e sc oo s. e , ey e commo cause wi e c u c a s oo u o e e e w e s e was u e assau y e e emies. ow some o em a e a o i g a su o i g ose w o a e maki g wa o e c u c . e , ey we e mo e i e es e i easi g ei e ow C is ia s a ose ou si e o e o y. ow, e g ea i e es seems o e o ease ei ee s i e wo o aca emia a i e e omi a io a wo . e , ey c ose as ei a mi is a o s g ea me o Go w o we e ea e s i e c u c . Suc me o e we e eac e s, es ec e o ei sou ess, a a ce a e uca io a qua i ica io s. o ay, ma y o ou sc oo s a e ea e s w o a e qua i y e uca o s u a e o eac e s. ey ea some co ec io o e c u c , u o ma y wou e ecog i e as eac e s. I ays as , acu y we e se ec e o e asis o ei ei g s o g a ai u mem e s o e c u c . o ay, ma y a e o y omi a mem e s a i some cases, o a a . e , ey e a kee o iga io o a e s a co g ega io s o se ei so s a aug e s ack o em, o o y we e uca e , u s o g, ai u C is ia s. o ay, e g ea e em asis is o ei g we e uca e i secu a ma e s.
e , ey i o o e a e, o ei acu y, eac e s w o we e wo ki g a eac i g i a way a was a ago is ic o e we a e o e c u c . o ay ma y o ou sc oo s a o me w ose mai i e es is u e mi i g e ou a io s o c u c es o C is . e , we ee e ou sc oo s a ey e e us eme ous y. o ay, we mus say a some o ou sc oo s a e i e i g a e a e i g e Cause we o e. Yes we a e a ew sc oo s a s i se e ei o igi a i e a u ose. o em we gi e a ks. u o ose w o i k ey a e ou g ow e c u c o C is a ei ou e s i e o se e e c u c , we ca o o ge e oice i ei e is e ce. We ay a e a mi is a o s a us ees o ese sc oo s wi come o ei se ses a make a a ou ace. u we co ess we a e o o imis ic a suc wi a e . I ey ca o a wi o o so, we wou e e e o wi ou em.
I emem e w e e ea e s o Wake o es , a a is U i e si y i o Ca o i a, ou e a u e y mem e s o a e omi a io , ec a e a ey o o ge co si e e emse es a swe a e o a e igious o y. o aca e ose w ose mo ey a o e y ey we e aki g, is assu e em ey wou e ai " ei is o ic ies" o e a is c u c . o a ac ica u oses, e same s i i is ow a wo k i some o ou sc oo s. I suc is ei e e mi a io , e quicke e se a a io comes, e e e . e e s ou o e ecei e i o se i g e c i e o ei su o o a sc oo a o o ge s a es e commo ai o C is esus. W A PRAYER FOR HELP IN THIS DAY OF DISTRESS
Change agents a e muc o say a ou ca i g us ack o e O es ame . e au o a e s o e a s u e o e O Co e a a i s ma y a ua e esso s e ei . I e sa ms e i s ma y i s i a io a oug s o aye s. W e e ig eous amo g e e ews we e co o e wi ea y, a ge ous e emies, ey aye e e y o Go o is e a e i e a ce a e ea a e i e e em. W i e we mus e e ay o a y ysica a m o ou e emies, we ca o e y ay a ose w o a e s i i ua e emies o e Cause o C is wi e e ea e i ei e ea o s. You w o ea is a e u ge o oi e au o i ai y ayi g o e sa e y o e o s c u c om ose age s o c a ge w o a e wo ki g o co u e ai , wo s i a ac ice. ay a Go wi co ou a co use em i ei sc emes a a s ( s. :4 K a e wi i g ei cou se s o oug ( s. : 0 . ay a ey wi e sca e e ( s.68: , a ey wi u a ee om Go s ig eous se a s w o o ose em ( s. 2 : . Ask Go o u em o e agai s e o e a e e em e ess o a m o is c u c ( s. 64:8 . ay a ei misc ie wi e u o ei ow ea s ( s. : 6 . E ea Go o u ei a ows, eak ei ows a u ei swo s ( s. 4 : 6: . Ea es y ay a ey wi e e ea e a o e ow i e ay o co ic ( o . 22: 2 . ay a Go s eo e wi e s o g a a ia i e ay o a e a a C is wi e g o i ie a ose w o o e im a is o y c u c wi o e u o s ame ( s. 6 :6 . Ask Go o a ise a " ea is ow cause" ( s. 4:22 a e wi emem e "a e e i a e e emy a o e i e sa c ua y" ( s. 4: . ay a e e y o e a sis e i C is wi gi e ee o e Wo o Go ( s. : 4 a "se ei o e i Go " ( s. 8: a e a i sc emes, omo io s a wo y e iceme s. e us ay a Go wi e i e e s i i s o eac o us (Is. : , a is c u c oug ou e wo a e e y ma o Go wi e a goo so ie o C is esus a s a o y agai s e e emies o e ki g om (II im. 2: 4 . E ea Go a e ai u em a wi e oice a e g a i Go s o ec io a e i e a ce o is c u c ( s. 0:4 ay a a e c u c es o C is wi o ce agai ou is a wi e o io a ea go o wi e e mi a io a co i e ce o wi e wo o C is (Ma . 28: . W
4 DOES BIGGER EQUAL BETTER?
Ma y e e seem o i k a igge equa s e e . ose w o a e c am io s o c a ge seem o o e a e u e e i usio a is is e case. Si ce ey ow co o ma y o e a ge c u c es amo g us ey mus a e e e e a oac . Si ce ey co o ou a ges u i e si ies, ey mus e wise , sma e a mo e i u e wi e imes.
I i is e case a igge equa s e e , e su e y Ca o icism mus e e e a a y o e c u c , i c u i g e C u c o C is u e Is am, u ism, i uism a e e a imism a a e mo e a e e s a o we. e is ogic, ey mus e e e I igge is e e e ma y e omi a io a o ies a e a ge a us a u e s o e omi a io a co g ega io s a e igge a ou igges c a ge c u c es, e e o e o ks s ou seek mem e s i i em si ce igge mea s e e
Is a au o e e o es ecause e is mos o u a a a es se e amo g e ge e a o u a io ? Some im y a si ce Ma uca o is a o u a , es se i g au o , e e o e e mus e sayi g a oi g i gs ig . u i is we e e case, C ai ma Mao was e g ea es w i e o ou i e ime. is i e e ook, e h ht f M as ci cu a e ma y mi io s o co ies.
e ac is, ig says o i g a ou mo a o s i i ua qua i ies, w e e o a usi ess, a c u c , a sc oo o a au o . I ac , some imes e i g e ie s a co i u e o wo y success i um e s a e ece io , com omise a message a is easi g o e wo y mi e , a e a o Go . e ac is, ig o y o es a a i g is ig. I o es o i g a ou e ig ess o goo ess o e i g o ose w o ma e i ig au w o e, "I I we e s i easi g me , I s ou o e a se a o C is " (Ga . : 0 .
Is a eac e e e , wise , mo e o e is e e o o e e e ecause e as ea e a . . om a a , i ce o o some o e e i e u i e si y? o ou , i e secu a ea m, a eg ee om suc a es igious sc oo is a ea us. I e wo o e omi a io a ism, w e e e i e is a ways o seco a y co si e a io , a eg ee om ose o sc oo s ema s ig es ec . We ea o "k ow e ge a is a se y so ca e " (I im. 6:20 . u i Go s c u c , w e e C is is e su eme a o y ea w e e Sc i u e is e a so u e a o y au o i y w e e oya y o esus, is c u c a is Wo um s a wo y a ai me s a k ow e ge a h. . om a g ea u i e si y o e wo is o mi ima co si e a io ( o 2:48 . I ac is o y wi e ea a e o s c u c as su e e mo e om ig y e uca e me a om commo o ks om i ia me i e wi a oga ce a i e a om e o i a y me , o o i a y e uca io a a ai me s (I Co . :2 26 2 .
o ay i is o ose o i a y eac e s, oi i g away i e ei oca commu i ies, a a e gi i g us g ie . e c aos a is u io is ima i y owi g ou o ou C is ia U i e si ies a e y ose c a ge ea e s w o a e so ou o ei a a ce eg ees. We a e a a ow a e we e uca e me i ou a ks w o a e ye um e se a s o e Mas e , w o o e e c u c a es ec e Wo . u we a so a e a a o i e ec ua s w o a e e icie i a ese a eas. I ey a e ei way e wa s o io wi e u e mi e nd oug c as i g o e g ou . ig oes o equa e e o oes so is ica e equa ig . A e e o e ay, i is oya y o C is , o e o is c u c a es ec o is Wo a makes a ma a wo y ea e o Go s eo e. W
SECULARIZATION OF THE CHURCH Perhaps the greatest threat to the church of the twenty-first century is secularization. Many will blink as ask what is that? Webster defines secular as, "a. Of or relating to the worldly or temporal concerns; b. not overtly or specifically religious." Secularism is defined a, "indifference to or rejection or exclusion of religion and religious considerations." Vergillius Ferm defines secularization as, "The taking over of church property by the state for secular purposes..." (Dictionary of Religion). Under secularism, Baker's Dictionary of Theology says, "Today secularism is the integration of life around the spirit of a specific age, rather than around God. It is living as if the material order were supreme and as if God did not exist... Secularism places the emphasis on temporal social enjoyment rather than on eternal spiritual values." Secularization is not being forced upon the church by the state or by any mortal enemy from without. Rather it is a matter of the church gradually absorbing the spirit of the age and forgetting its mission and purpose under Christ. Given the sinful nature of a world in rebellion to heaven and a church designed to "be holy and without blemish" (Eph. 5:27), God expects his church to be different. We are said to be "a holy nation" (I Pet. 2:9). The word holy is from hagios, the basic meaning of which is different (Wm. Barclay). Concerning the sinful world we are commanded to come ye out from among them and be ye separate saith the Lord" (H Cor. 6:17). While we must live in a wicked world, we must not be "of the world" (John 17:16). The world will "think it strange that (we) run not with them..." (I Pet. 4:4). Twenty yeas ago, Michael Weed wrote in the Christian Chronicle that, "many church leaders are actually cooperating with and even accelerating the process of secularization within the church." He points out five prominent areas where this process is visible. 1. It is seen in the attempt to be up-to-date and effective; infatuation with modern communication; and the use of advertising techniques in their attempt to promote or "sell" Christianity to the world. This often results in "cutting the product to fit the market." They reduce the Christian message to "flashy advertising slogans and catchy cliches...which substitutes for basic Christian beliefs." 2. It is evident in the pursuit of an empty, hollow unity with other bodies of people. In the words of Malcom Muggeridge, "It is the ecumenicity of those who, believing less and less, disagree about very little." 3. It is seen in "the production and sale of Christian literature whose basic quality is not that it is biblical, but that it is innocuous. Bible teaching and traditional Christian views are so diluted that these materials can be marketed to the broadest possible clientele. 4. It is demonstrated in the determined efforts of congregations "to prove (themselves) useful and relevant and to 'meet needs' ..." Many of those laboring under this obsession are meeting needs in terms of society's own values and standards rather than God's. Thus this has become a substitute for meeting the spiritual needs of lost men and struggling saints. Health spas and lawyers meet needs but not those the church should be supplying. Some of the needs set forth are trivial and others are no business of the church at all. 5. The education program of some congregations reflects a confusion about the church's mission. When class discussion centers on things of "the world;" when the greater emphasis is on recreation and social activities rather than searching the Scriptures, the progress is at work. Bro. Weed well says, "The education ministry of the church should not be a vestibule through which Christians are comfortably ushered into the secular world views...of modern society. In this writer's judgement, the trend toward secularism is further seen in the following cases: 1. Declining interest in and emphasis on the public proclamation of the Word. 2. A disproportionate emphasis on social activities and recreation in the life of the church. 3. The trend of congregations towards providing schools for general education, with only token spiritual training. 4. The willingness of our churches and Christian Schools to allow the worldly attitudes and practices of members to go unchallenged, thus lending tacit approval thereof. 5. Loss of interest in evangelism to win souls and the substitution of programs of social service. 7. A movement away from serious study ofthe Scriptures and doctrinal emphasis, while greatly emphasizing, psychology, counseling, family therapy and self-improvement. While all of the latter things are useful and have a place in our teaching, it is over emphasis of them to the neglect of the gospel that is dangerous. We can have happy, well-adjusted individual and families who will be destroyed for lack of divine knowledge (Hos. 4:6).
96 . i ua si e ce i e ace o e e e e i g a acks y e omo e s o uma ism, e o u io , a e o ism oug ou u ic sc oo s a me ia. W i e ou eo e a e ei g co u e a e away i o ese e o s, ei c u c ea e s s a mu e, wa c i g em go 8. Ma y C is ia s acce a i e y e wo s co e o ess, co uc a mo a e a io w i e e e s a eac e s say o i g o ca em ack o Go s s a a s. Some e e seek o e e e way o e wo as a m ess. Sa a cou o es oy e ea y c u c y e swo o e secu io ( e . 2:2 . e was a e o swa ow u e c u c y a so i g i i o e aga cu u e o ome. is was o e i e ame o i e y a ee om om e secu io , ia Co s a i e s e ic s. I occu e i a c ima e o u ece e e g ow i um e s, es ige, ecog i io , a owe o e c u c . So eu o ious we e e ium s o e ou ce u y a e C is ia s e e ea i e a e cause ey o e a o w ic ei a e s a ie was ei g es a e i o a a os a e, cou e ei c u c , ow k ow as e o y oma Ca o ic C u c . Awa e ess o e o em is o e oug . e e mus e a wo ka e k ow e ge o e Sc i u e a u swe i g ai a oya y e e o i we a e o su i e is mo e o s aug agai s e ai o ce e i e e ( u e . May Go g a us wis om o co ec y ea e sig s o e imes a o a y e i i e eme y o e e y o em. e us e e o ge ou c a ge, " e o co o me o is wo " ( om. 2:2 . O e o e ma o o ec io s o e og am o e c a ge mo eme i a secu a i es e o s c u c . W
PARABLE OF THE QUARRELSOME SHEPHERDS
O ce e e we e ee s e e s w o as u e ei ocks i a eso a e a ea. ey we ei se a a e ways y ay u eac e e i g ey s e e e ei ocks i a commo o . A oug a wo ke o a commo mas e ey i o ge a o g e y we . O e was a u a y c a ky, a o e a ea ous so a e i was e y se si i e a is ee i gs easi y u . Eac ig w e e s ee we e i e o e me wou ga e a ou a commo i e, ea ei oo a a k. U o u a e y ei co e sa io s o e u e ac ious a i e . O e ig ei qua e i g g ew i e se. As ey s ou e a ea e e o e a o e , wo es we e s eaki g e e c ose o e a ke e o . e me came o ows, i was a aw u sig . W i e ey a e eac o e , e wo es saw ei o o u i y. ey as e i o e o ea i g a e s ee a sca e i g em. ey ma e o wi se e a o e am s.
e e mo i g e ow e came o c eck o is s ee . e was s ocke a a g y a w a e ou . is s ee we e sca e e . Ma y we e wou e , o e s we e ea . e s e e s we e a e e a uise u o om o ec i g ei s ee . ey a e aus e emse es ig i g eac o e . e ow e was u ious. ey we e i e om is ese ce as u i o se e im.
A e eac e e ai e a e s ee a e Go s eo e, e s e e s is eac e s. e wo es a e ose w o wou ea e eo e i o a ew ki o ai a wo s i . e a a a ea s ou gi e ee o e a a e. W
97 PRECURSORS TO APOSTASY An apostasy is taking place within the ranks of churches of Christ. Marching under the banner of change, those pursuing this course are determined to change the faith worship and practice of our brethren so they will be acceptable to the denominational bodies of Protestantism. The most noticeable changes include willingness to accept the use of instrumental music in worship, the placing of women in public leadership roles in the church, denying the essentiality of baptism for salvation, teaching that the church of Christ is only one of many denominations that are pleasing to God. Those who have been members of the church for any length of time stand in amazement as they see brethren turn their backs on the gospel of Christ and the church he purchased with his blood and rush to embrace the faulty notions of men. They wonder what in the world would cause folks to make such a foolish choice. The points following seem to be common factors found in those who are looking for changes to the ancient gospel of Christ. * The leading preachers in the change movement are men of much education. Many of them have pursued their advanced degrees in either secular or denominational universities. There their faith was undermined and replaced with a denominational point of view. They have brought that home and are trying to impose it on our people. * The churches that have embraced the change agenda and those currently sampling it are generally our large, wealthy congregations. Jesus observed, "It is hard for a rich man to enter into the kingdom of heaven" (Matt. 19:23 ). Some seem to think that the practice of simple New Testament Christianity is alright for rural folks and the middle and lower classes, but folks of wealth need something more suitable to their tastes. * Many of those who have opted for change imagine themselves to be quite sophisticated. This flows out of their worldly educational attainments and their wealth. But they are embarrassed by our simple meeting houses, a cappella congregational singing, and Bible preaching. They need something new and more challenging for folks of their station. * The major driving force in this movement has been some of our Christian Universities. Most notable in the promotion of the change agenda are Abilene Christian, Pepperdine and David Lipscomb Universities. These schools have grown large, wealthy and influential in the church and in the world. In their early years their leaders saw their role as servants of the church. Today they fancy themselves spokesmen for the church_ In their quest for acceptance and recognition in the world of academia they have embraced the current thinking of worldly denominations and are trying to impose it on the church of Christ. Young preachers coming from those schools are often infected with the virus of change. * Those pushing for change in our churches seem to have concluded that the church was going to die if it continued to follow the ancient paths of the Bible. In their misguided judgement they have concluded that prosperity and survival justify replacing the old faith and worship with a new version. * Evident in the promoters of change is a dearth of Bible knowledge. Even after 4-6 years of study in our universities many of the students know precious little of God's Word. They have studied much about church growth, contemporary religion, ministry, and theology but their accumulation of Bible knowledge has been minimal. Ignorance of the fundamentals of the faith has made them vulnerable to Satan's lies. * Along with the lack of knowledge, we see an evident lack of respect for Bible authority in the champions of change. The demands of society, the will of the people, the theories of the scholars, the pragmatic approach all take precedence over the ancient teaching of Scripture. * Those pushing for change exhibit a lack of respect and reverence for the church Jesus established. That she cost Christ his life on Calvary, that she was planned from eternity by God himself, that she is his beloved bride, that she is the temple of the Holy Spirit (I Cor. 3:16-17) means little to those determined to redesign her. Without blush or shame they lay profane hands on the sacred body of Christ and change her into their own image. * A major factor driving the change movement is the desire to be accepted and admired by worldly neighbors, whether religious or secular. They frequently write about what our neighbors think of us. They compare us with our denominational neighbors. They bemoan the fact that we are not counted as members of the Evangelical family of churches. They are embarrassed that we insist on immersion as essential to salvation; that we teach that Christ has only one church; that we refuse to interact with denomination bodies. They are willing to sacrifice those distinctive factors that result from taking the Will of Christ seriously...to gain standing with the world. * Those rushing into embrace a new kind of faith and worship evidently have little or no understanding of our history as a people. They have lost, or perhaps never had, any sense of identity with those who went before us, blazing the trail they now travel, who planted the churches and established the schools; who spread the concept ofNew Testament Christianity
9 8 around the world. Without that tie to our history, it pains them not to cast away all that was won at so great a cost.
May God deliver us from those who would destroy the church for which his Son died. JHW THE LIBERAL MIND SET
Having spent upwards of 50 years preaching and teaching the gospel among our churches I have had numerous occasions to observe men who have abandoned the old-time gospel for that of liberalism. Certain characteristics are common to those who embrace this approach to their faith. * They demand absolute freedom for themselves to say and do whatever they wish. If they had their way no one would be able to criticize them. Of course such unbridled liberty soon becomes license. * They rebel against the idea of restrictive law. They deny that the law of Christ (Gal.6:2) is a law. * They are eager to try anything new and different, ready to renounce and cast aside anything older than yesterday. * They are flexible in their faith. They see few things of the Christian religion that are worth defending. * They prefer to blame the innocent for the sins of the guilty. They blame the church for the factious actions of schismatics who have divided the church and formed splinter groups. They blame gospel preachers for not having solved all the many problems of the church and our society. They blame past Christian leaders for failing to understand everything we have learned. They blame Christians for resisting their attempts to impose their agenda on them. * They feel constrained to magnify the failures of the Lord's church, while overlooking or excusing the same failures in other bodies. They fault the church of Christ for the divisions that have occurred among us but warmly embrace, endorse and commend Baptist, Presbyterians, Pentecostals, etc. with their many separate division. We hear them criticize our use of the name church of Christ, but we never hear them fault the various denominations for their human names. * They magnify past problems in race relations and seem blind to the progress that has been made. We do not deny that White brethren allowed the pressures of society to influence their acceptance of Black Christians in generations past, but great progress has been made and to find a disciple or a congregation that will not accept Black Christians in fellowship is now an exception which all would condemn. * They give little credit to those who have gone before them in Christ. Even though they are direct beneficiaries of their success, they can only fault them. * Rather than sacrifice and do the hard work they prefer to gain control of the congregations, schools and good works of other brethren whose faith they do not share. The main thing wrong with the liberal mind set is that it is contrary to the mind of Christ (Phil. 2:5). * The Christ-like mind is one of obedience to the Father (Heb. 5:9). It honors the word of God (John 5:45-47). * Those with his mind set love the church and protect her from her enemies (Eph. 5:23-25). * The mind of Christ will have us forget the failures of the past and press on to the prize of the high calling of God (Phil .3 :13-14). * His mind set teaches us to accept responsibility for our own personal sins ( John 1:7-10) a to slow to judge o e s (Ma . 7:1-5). * The mind of Christ holds that the ancient gospel was given once for all times to the saints (Jude 3). Nothing new can be added, nor can anything be extracted from it (Rev. 22:18-19). * It would have us stand for and contend for that ancient faith (Phil. 1:16; Jude 3). These two mind-sets are miles a part. They lead to two different destinations. The one wrecks congregations and destroys the faith of disciples. The other builds up brethren in the most holy faith (Jude 20). Let every Christian examine himself to be sure he has the mind of Christ. JHW
99 WALLS ARE BUILT FOR SAFETY
A cie eo es ui wa s o o ec ei ci ies o m ma au i g eig o s. e Is ae is a e ui i g a e ce o kee a es i ia e o is s om i ic i g a m o ei eo e. W e e c ime a io e ce ou is , eo e i o ec io i "ga e commu i ies." omeow e s ui e ces o kee ie es a es asse s ou . ui i g co es ema a i e wa e wee a a me s a ew a i io s o ui i gs o kee some o e ia i e om s ea i g. A e ai i g wa wi kee i a ocks om s i i g ow a es oyi g omes. S ee a e ke sa e a ig e i e wa s o e s ee o .
e e a e imes w e e c u c mus ui wa s o o ec e se om ose w o wou o e a m. o ay a ume ous a o me a e ci cu a i g amo g ou c u c es seeki g o co i ce ou e e a e o ways o gos e u a e o so e e a o o ge sui a e. ey o ose c a ges a wi make e c u c mo e acce a e o e wo . ey omise g ea g ow a success o ose w o wi o ow ei age a o c a ge. A ea y ume ous co g ega io s a e ee ca u e y is mo eme . I ma y aces c u c es a e ee o asu e w e u ess e e i sis o c a gi g e ai , wo s i a ac ice om e Sc i u a s a a . Mee i g aces ui a ai o y ai u e e a e ee comma ee e a a e ow ei g use i ways o e si e o e ai a se si i i ies o ose w o wis o a i e i e o a s o Go s u .
Ma y o e you g eac e s comi g ou o ou C is ia U i e si ies o o ge eac e gos e we e ie e a o eye i ays as . ey a e a ew gos e o sa a io y g ace a o e, o ai a o e. ey a e a a ism a is a ec a a io o sa a io a e a o emissio o si s (Ac s 2: 8 . ey o se e o y ays, o eig o e ew es ame a e . ey s u e e y i ea o es o i g e o igi a ai wo s i a ac ice o e a os o ic c u c . ey a ow wome i o ea e s i o es a Go as o i e . ey see o w o g i usi g i s ume s o music i wo s i . ey seek e e ows i o e omi a io a e ie e s a ec a e a e c u c o C is is i se a e omi a io . ey e e o mo e ei co g ega io s a e success u e omi a io a Commu i y C u c es ike e Sa e ack C u c o O a ge Cou y Ca i o ia o e Wi ow C eek c u c o I i ois. I e as yea s is mo eme as succee e i gai i g a oo o amo g ou c u c es i i ua y e e y ma o ci y o e a io . I s a s e co i e om Eas o Wes a o o Sou . I as ma e i s way o ou missio ou os s i o eig a s.
o ock e s ea o is e icious sys em, we mus ui a wai a wi co ai e omo e s e eo e ike i oo o eco e i g ose co g ega io s a ea y caug u i e mo eme is emo e. u i we ui a s o g a so i wa e wee us a em i wi s o ei mome um. ey wi o e a e o ca u e o e c u c es i ey ca o eac e wa .
is is o a wa o wi e o s o es. I is a wa o u . u makes me ee om ig o a ce, e o a su e s i io ( o 8: 2 . I a so o ec s us om eac e s o e o . We ega Christianity Then and Now o e e ess u ose o mee i g a ocki g e a a ce o e c a ge mo eme . Ou goa is o se i o e eac e s a e e s o e e y co g ega io i e E g is s eaki g wo o a ou missio a ies a eac e s u e s. Eac issue se s o a esso o w a we e ie e a w y a o e o mo e a a esses e e o s o e omo e s o c a ge. Ou We si e www.christianity-then-and-now.com ca ies e message e e a e , eac i g ousa s o e e a ou e wo eac mo . Ou week y emai esso akes esso s a wi o i y e ai o e ea e s o u e s mo e. We ee C is ia me a wome o co ic io w o wi wo k wi us o ui is s u y wa . ime is o e esse ce. E e y ay we a y, e omo e s o c a ge mo e a ea . I you wou ike o a ici a e i is e o o e ki g om o C is , we we come you e ows i . W i e us a 26 0 W. o i e . Su Ci y Wes , A 8 , emai us [email protected] o ca us a (62 2 4 . Wo ki g oge e we ca make a i e e ce. W
00 PARABLE OF JOE THE SOLDIER
Joe was a tough, no-nonsense fellow. He grew up in a rough neighborhood and frequently mixed it up with guys who challenged him. Joe was proud to be an American. He did not read the newspaper and only occasionally caught the broadcast news, but he had patriotism in his veins and was ready to defend his nation should an enemy attack her. When war erupted, Joe rushed to the recruitment office and volunteered for the Cause. In boot camp, he had his share of scrapes with other recruits. After he was assigned, he was encouraged to get into the company's boxing program. He put many a man on the canvas and loved doing it. When he was shipped across to the battle zone, he continued to look for challengers to meet in the ring. Man after man fell before his fists and his peers cheered him on and called him their "champion." In fact, so successful was Joe at boxing, that his commanding officers kept him busy in the gym and meeting boxers from other outfits. Before he knew it, his hitch was up and Joe came home. When his buddies asked him about his war experiences, all Joe could tell them was how many G.I.s he had whipped in the ring. While other men fought the enemy, Joe was whipping other Americans. Some men were wounded in combat. Some died. Joe got a broken nose, cauliflower ears and a few scars on his face. He was the champ. As he grew older, and as he thought about his buddies who died in the conflict, Joe felt a little embarrassed and did not care to tell his grandchildren about his years as the company's boxing champion.
When the disciples asked the teacher what this story meant, he explained that Joe was a gospel preacher. The war was a spiritual conflict for the soul of the church. The enemy were those who despised the church and were determined to change her into their own image. Those Joe fought and whipped were fellow preachers, faithful servants of Christ. And the teacher said, the sons of this world are wiser for their own generation than the sons of light. JHW DO YOUR EYES NEED TREATMENT?
The Christians in Laodicea were urged by the Lord to get eye salve so they could anoint their eyes and see (Rev. 3:18). They may have had 20/20 vision but they were blind to their faults and failures, blind to the dangers that threatened their standing before God and blind to their duties and obligations to the Master.
Many contemporary Christians, including numerous elders and preachers evidently have serious vision problems They can easily see to read the paper or watch television, but they are blind to what is happening to the church. They attend lectureships where promoters of change are selling their wares. They come home reporting, "I saw nothing amiss." We frequently hear of cases where change agents had worked in a congregation for many months, recruiting disciples and preparing for the day when they would assert themselves and wrest control from the elders. When the ax fell, the faithful brethren were completely taken by surprise. They had not seen the disaster coming. They knew nothing of the change movement. They had no idea their preacher was working for their overthrow.
Wise and effective leaders will invest the time and resources to keep abreast of what is happening to the Cause of Christ . They will subscribe to several gospel journals such as the Gospel Advocate and the Finn Foundation. The will read materials such as Christianity: Then and Now provides. They will read books that address the needs of the hour. They will attend occasional lectureships and forums to inform themselves of problems and personalities that are troubling the church. They will bring qualified and capable men to their congregations to teach on these timely topics.
Most of us spend hundreds of dollars for eye exams, glasses or contacts. We do so without complaint because we know the importance of good eyesight. We should have the same care and concern for our spiritual eyesight. Paul prayed for the saints in Ephesus that the eyes of their heart would be enlightened (Eph. 1:18). Occasionally we hear of someone who neglected his eyes and suffered permanent damage. Do let that be the case with your spiritual vision. Read, study, inquire, be informed and alert as your serve the Lord Jesus. JHW
01 TAKING THE HIGH GROUND
As we e gage ose w ose missio is o ca u e, es a e a e i ec e c u c we o e, we mus ewa e o ce ai i a s a ca kee us om e ic o y. A yo e ca wi a wa , u o o y e o e ca wi us y a i g a ou eace.
We mus o o y e agai s ei u au o i e i o a io s, we mus e o ose osi i e as ec s o C is ia i y a a e e ea o ou ai . esus u a ig emium o us ice, me cy a ai (Ma . 2 :2 . ose w o o y k ow ow o o ose some i g wi e e succee o ui i g u e ki g om o Go . We mus e isci es gui e y o e (E . :2 : o e o e Cause o C is o e o ou e ow C is ia s o e o ose w o a e ou o o e s i is s ugg e o e ea o e c u c . Ou goa s ou e o s a c om e i e ose w o a e u e away om e o y Wo ( u e2 . We mus e ki (E . 4: 2 , co si e a e a cou eous (I e . :8 K w e ea i g wi ose w om we mus co o . We mus e so ie s o ig o o , i eg i y, o es y a u u ess i ea i g wi e o o e s o c a ge ( i . 4:8 . We ca o o e a e o e i ci e a a is ai i wa , o ca we e e assume a e e us i ies e mea s. We wa o e ai , u o y i a o o a e way. We mus e s o g i ai , aye , o i ess, e o io a goo wo ks. Ou s is a s i i ua wa . I wi o y e wo y s i i ua me o g ea ai a ie y (E . 6: 8 . We mus ook o Go o e ic o y. I is is c u c a is u e a ack is wo ei g ques io e a is o e is So ei g is o o e . ic o y wi e wo , " o y mig , o y owe , u y may S i i sai e o a " ( ec . 4:6 . " e a e is e o a s" (I Sam. :4 . "I Go is o us w o is agai s us?" ( om. 8: . ic o y wi o e wo ecause we a e sma e , e e e uca e , oug e so ie s, o ecause we ca i a e . o wi s ou i g, u yi g o a y o e e essio s o ysica s e g u e i e. We mus o e co sume wi o osi g e o . W e e eac e s a i o is a ei co g ega io s wi e a ie, e e as ey make wa o e o . We mus e usy i e a ge ism, ec aimi g e a e a e i yi g e c u c , e e as we a e co o i g ose w o a e o osi g e way o u (II im. 4: 2 . We mus e wi i g o ea a e a ua e e c i icisms e c a ge age s aise agai s ou ac ices. o o e wi a o e a o es mi wou a gue a we a e e ec y es o e e e y as ec o C is ia i y o i s o igi a asis. We a e o measu e u i ea , e o io , u i y, ge e osi y a ou eac . a e a uggi g ou ea s a aki g o e se a suc c i icisms, we mus ace a ack ow e ge em w e e ee e a wo k o ig em. We mus ake e o e si e wi ou ei g o e si e. Wi ou ou , e ug y, a s , a asi e a i u e o ma y co se a i e eac e s as ma e e i e a success ossi e. e e a e ee u e o a some a ie a e y e way ma y a e c ose o wage ei wa a e.
I we s ou succee i ou i g e e emy i we e u e ei e e y e o a see em go e, w a wi we a e a e e ? I we a e e a a ow, i e a o o o i g u ig c u c o ks, we wi a e a o ow ic o y. e su i o s wi soo i e a es oy o e a o e (Ga . : . e s ig e goo ig o ai (I im. 6: 2 , u e s emem e o e "goo so ie s o C is esus" (II im. 2: w ose co e is i e i y, o o a se ice. W
02 PATRIOTS AND TRAITORS
I e o g is o y o a io s e e a e a ways ee some w o we e ue a io s o ei ome a a e e a e a ways ee ai o s.
I Ame ica o ay we see a a o o ks om e a e o e o i ica s ec um w o emo s a e aug u a e a co em o e a o ei a i i y. o me A o ey Ge e a , amsey C a k as ma e a ca ee o isi i g ou aw egimes a u ic y e ou ci g is ome a . io e mo s o you g a ia s a e e e y ea y o ake o e s ee s o a y o o u i y o e oac ei a io . ey sym a i e wi ei a io s e emies, ey es ise ei ome a a a s e s a s o . ey esec a e e ag. ey e oice w e s e su e s se acks.
As I wa c e a s ecia o a io ic music, e came a ocuse o a age e e a , o e y wee i g w i e a aye God Bless America. a e , a s oo i e e e ce as Ame ica ag was u u e . a io s a e wi i g o se e ei a io , o u ei i es o e i e o o ec e . ey o o a o ey e aws a es ec e sac e i s i u io s, ocume s a sym o s.
We see a simi a si ua io i e c u c , w ic is e ki g om o C is (Ma . 6: 8 . e e a e ue a io s o e ki g om o Messia . o e ki g om o C is ey g a y a o a oi . o e ki g om ey a e o y o e a es ec . ey sac i ice o ei mea s a e ki g om may os e . ey wou e e u ei acks o , o a a o e ki g om. ey g a y co e e aws a emis es wi a ma e o o e (I e . 4:8 . ey a e ea y o a ise o e e e se o e ki g om s ou e emies a ac e sac e wa s ( i . : 6 . ey wi e e e o e c u c i e a kes ou , e e i o e s o sake e . Wi ue co ic io ey si g, "I o e y ki g om o ... e c u c ou ea e eeme sa e wi is ow ecious oo ."
e e a e ai o s o e ki g om o C is eo e i e c u c w ose o e as g ow co (Ma . 24: 2 . ey o o ge es ec e , e wo s i , ai o ac ices. ey i icu e a oke u a e c u c i e ese ce o u e ie e s a sco i g e emies. ey u e mi e e ai o e weak a imma u e mem e s. ey a age co g ega io s, i i g we ges o i isio i o ei ea s se i g o e agai s o e , e a i e agai s e a i e. ey a ack e ai , ey am e wi e wo s i , ey i icu e e o e o e ea e s ey ew i e e g o ious is o y a seek o c ea e a a se image o e ea y e oes. ey i g ea e easu e i e com a y o ose w o e ec e c u c . A oug ey ca emse es mem e s o e C u c o C is , ei ui emo s a es a ey a e o ue a io s o e Mas e s ki g om. ey a e ai o s ey ca u e a comma ee e co g ega io s, maki g o em some i g ew a i e e om C is i e e . W a ey ca o ca u e a co o ey wou o e ow a es oy ( i . : 0 . ey a e "age s o c a ge" w ose missio is o es oy e c u c o ou a e s a ou o e u e c ea e a ew ki o c u c , mo e aki o C is ia C u c es a " e omi a io a " y es o c u c es w ic ey e e .
a io s o e ki g om ese e ou es ec , a mi a io a a ecia io . ai o s ese e ou co em a e ec io . I e you e e wee i g a ey a e e e emies o ou o a is o y ki g om ( i . : 8 . W
0 A PRAYER FOR THE SOLDIERS OF CHRIST A C is ia s, es ecia y ose w o eac , a e ca e o e goo so ie s o C is esus (II im. 2: 4 . Ou wa a e is o o e wi ca a wea o s (II Co . 0: 4 , o is i wi a y a io o ace o eo e. I is a s i i ua wa a e wi ose w o k owi g y o u k owi g y se e Sa a , e g ea a a cie e emy o C is a is c u c . As i a co ic s i is a o ia e a aye s e i e u o ose w o o a e o e o esus. o ay, o e ea e o ou wa is wi ose wi i e c u c w o a e e e mi e o co u e ai , wo s i a ac ice y im osi g u sc i u a c a ges o em. Wi you w o ea ese i es oi me i ayi g: a we wi " e s o g i e o a e s e g o is mig " (E . 6: 0 . a we wi e o a cou ageous i e ace o a e e mi e e emy (E . 6: 20 . a a we w o se e i e a my o e Mas e wi a e " e mi o C is " ( i .2: . a we wi o e ou e emies a ay o em (Ma . :44 ecause ey a e ou o e s, misgui e oug ey a e. a w e we a e ma ig e o s a e e we wi u e o e c eck (Ma . : , e u i g goo o e i ( om. 2: 4 . a we wi a mo is em as o e s w o o e u y wi ea i e ei mis ake a c a ge ei cou se (II ess. : . a we wi e ge e owa a , i meek ess co ec i g em a o ose emse es (II im. 2:24 2 . a we wi o mis ake ou ow e e e ces a e u ices o e wi o C is . is is a commo uma weak ess a w e i occu s e e a e e i o co ic o e ma e s a a e o ue ma e s o ai . a we wi o a ow ou ig o a ce i some a eas o i us o some u isco e e y o e s. We ca o a o o e ou ig i g agai s u , i e ame o ese i g Go s u . a we wi o e use o ack ow e ge ou misu e s a i gs a misa ica io s o Sc i u e w e i is isco e e o oi e ou ...e e w e i is ou e emy a oes so. a we wi o mask ou e so a is ike o a eac e , eac e o sc oo u e c a ges o e esy. a we wi e e ose sig o C is s esi e a aye a is eo e e o e ( o :20 2 . o a e a we wi o o y o co e o e ai ( u e , u a we wi i ige y s i e o mai ai " e u i y o e S i i i e o o eace" (E .4: . a we wi e a ie a o g su e i g wi ose w o a e mis e a co use (I ess. : 4 . a we wi a e e ic o y a ese e om u e a m a ecious c u c o w ic ou o ga e is i e (Ac s 20:28 . May ou aye s o e c u c e o e e oug C is , e ea , e sa io a e me ia o o e c u c . W BOOKS THAT WILL HELP YOU UNDERSTAND THE CHANGE MOVEMENT 1. Christianity: Then & Now, ou o umes I, II, III, $6. 0 eac . 2. Liberalism: Deadly Enemy of the Church $ 8.00 3. Surviving the Storms of Change $17.95 4. Books About the Change Movement: Reviews And Recommendations $ 4. . Lessons to Fortify Your Faith In the Day of a Changing Church $ . 0 os age wi e a e .
O e om John Waddey, 12630 W. Foxfire Dr. Sun City West, AZ 85375. E mai : [email protected]
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