A RHETORICAL and COMPARATIVE ANALYSIS of the SERMONS In

Home , Dispositio

A RHETORICAL AND COMPARATIVE ANALYSIS OF THE SERMONS

iN THE GREAT PREACHERS OF TODAY SERIES

WITH REGARD TO THEIR ARRANGEMENT

BOBBY SCOTT REYNOLDS, B.A.

ATHESIS

SPEECH

Submîtted to the Graduate Faculty of Texas Tech Unîversity in Partial Fulfillment of the Requirements for the Degree of

MASTER OF ARTS

Approved

May, 1970 77C r3 /970 A/O. ^y^

ACKNOWLEDGEMENTS

The author îs deeply indebted to Dr. P. Mervîlle Larson for encourag-

îng him to pursue his graduate studies in the field of Speech and for his guidance

in the preparation of this thesis; to Dr. J. D. Thomas for hîs permission to use the

Great Preachers of Today series as a basis for this study; and to Mrs. Wayne Stark

for her faithfulness in preparing this manuscript.

II TABLE OF CONTENTS

ACKNOWLEDGEMENTS ii

CHAPTER I - INTRODUCTION OF THE STUDY 1

Purpose, Justificat-ion, ond Aim of Study 1 Method and Materials of Study 2

Plan of Organization 2

CHAPTER II - HISTORY OF DISPOSITIO 4

, Definition 4 Relationship to Other Canons 5 Its Importance 7 Classical Concepts 10 Later Concepts 12 Number of Parts 14 Sequence of Arguments 17 Summary 19 CHAPTER III - THE INTRODUCTION 20

Place of Introduction in Rhetorical Theory 20 Anaiyses and Comparisons of Various Introducticns in "Great Preachers" Series 29

CHAPTER IV - THE BODY 38

Place of the Body (Narratio) in Rhetorical Theory 38 Analyses and Comparîsons of Sermon Bodies în "Great Preachers" Series 46

CHAPTER V - THE CONCLUSION 53

Place of the Conclusîon (Peroratîon) înRhetorîcal Theory ..... 53

• • • 111 Analyses and Comparisons of Sermon Conclusions în "Great Preachers" Series 59

CHAPTER VI - CONCLUSION OF THE STUDY 66

Value of Study 66 Lessons Learned 66 A Summary of Observations 67 Need for Further Study 68

APPENDIX 69

"What if Christ Were Not" 69 "What Distinguished Christ From Others" 73 "The King and His Throne" 83 "Jesus Christ, the Way, the Truth, and the Life" 90 "Jesus the Chrîst" 102 "Christ—the Center and Heart of Christianíty" 110 "By the Determinate Counsel and Foreknowledge of God" 115 "The First and Second Comings of Chrîst" 120 "The Commission and the Authorîty of Christ" 126 "Jesus' Autobiography" 131 "The Inescapable Christ" 135 "The Unfinished Work of Christ" 142

BiBLIOGRAPHY 150

IV CHAPTER I

INTRODUCTION OF THE STUDY

Purpose, Justîfîcation, and Aim of Study

Between the years of 1960 and 1967, a series of twelve books was pub-

iîshed by the Biblical Research Press. The serîes, entitied Great Preachers of To-

day, contains sermons by some of the most eminent preachers în the Church of

Christ.

What îs there about the sermons of these men that has captivoted great

audiences ali over the United States? Do these men come from simîiar backgrounds?

Do they prepare the same type sermons? Are theîr sermons organized in the same

way? What about the delîvery of the men? Do they have simiior styies?

A myriad of questions mîght be asked, but în thîs work the writer has

focused his attention on oniy one ospect. He has chosen as his task to moke a study—a rhetoricai and comparative analysis—of severai representative sermons

in the Great Preachers of Today series with regard to their arrangement.

Very littie investîgotion of thîs rhetorical area has been done, and none

'This wrîter has had the opportunity to hear these men preach, and even though hîs observations will deal primarily with theîr written sermons, occasionally he will make o comment with regard to the orai presentatîon of the sermons. •Trwm-'^

that the writer has discovered, dealing with this particular series of sermons. It is hoped that this study will be profîtable to students of rhetoric, those studying for the mînîstry in homiletics courses, and for all preachers in general.

Method and Materîals of Study

it was realized, at the outset, thot the sermons under consideration would need to be analyzed with regard to their main parts. l^: soon also became apparent that a historical survey would need to be made of v/hat has been belîeved and taught, from the very beginnîng of rhetorical thought, with regard to arrangement or dispositio.

Representative sermons from each of the twelve authors in the Great

Preachers of Today series wili be anaiyzed. At least one sermon from each preacher will be contaîned în the Appendîx.

A thorough and careful seorch for materials dealing with arrangement has been carried out. The findîngs of thîs search will serve a double function:

(1) to întroduce the reader to the historical concept of dispositio; and (2) to aîd the wrîter in hîs analysîs of the sermons under consîderation.

Plan of Organizatîon

Thîs chapter, as one can see, has as its purpose to întroduce this study to the reader. Chapter 2 will deal with the history of dîsposîtio. Chapters 3, 4, and 5 wîll contain the anaiyses of the sermons under consideration with regard to their introductions, maîn bodies, and conclusions, respectively. The lost chapter wili contaîn some generai conciusions derived from the stu(;ly,

'f. CHAPTER II

HISTORY OF DiSPOSITiO

Definition

Traditionally, disposîtio has been treated as the second canon of rhetoric.

Theophrastus îs reported as saying that an "unbrîdled horse ought to be trusted sooner than a badly arranged discourse." Believing that good organî- zatîon is essentiai în a speech, the classical rhetoricians designated it the second part of rhetoric. They called it dîsposîtio, and in the brood sense it dealt with the selection, orderly arrangement, and proportion of the parts of on address. '

Edward Corbett, în his Ciassicai Rhetoric for the Modern Student, states:

The second part of rhetoric was disposito (Greek, taxis), which may be translatedas "dispositîon, " "orrangement, " "organîzati^i r^ This was the dîvisîon of rhetoric concerned with the effectîve ond orderly arrangement of the parts of a wrîtten or spoken discourse. Once the ideas or arguments are discovered there remaîns the problem of selecting, marshali^ig, and organi- sing them wîth a vîew to effecting the end of the dîscourse.'

Lester Thonssen and A. Craig Baird, Speech Criticism (New York: Ronald Press Company, 1948), p. 392. 2 Edward P. J. Corbett, Classicai Rhetorîc for the Modern Student (New York: Oxford Unîversity Press, 1965), p. 25. Relationship to Other Canons

John Quincy Adams, the sixth president of the United States, was also a noted rhetorician in his day. In hîs Lectures on Rhetoric ond Oratory, Adams eloquently poînted out the relatîonship between învention and dîsposition by likening invention to the primary creation of the world by the Divine Maker. He then went on to soy:

. . . To shape this chaos into form, to give the orîgînal mass of mingled elements an existence for use or beauty, the principie of order must be introduced; as the creotion of light immedîateiy succeeded that of ma ter; and the division of light from darkness was the first thing, which the Supreme Creator saw to be good. This principle of order in rhetoric is termed disposîtîon. . . Dîsposition, according to the definition of Cicero . . . is "the orderly orrangement of the things invented." . . . invention is the chîld of genius, and genius îs not to be imparted by tuition. But if genius be heaven's best gîft, "order is heaven's fîrst law;" and the power of giving effect and execu- tion to this law is placed within the reach of our own assîduîty. . . .

A little later in this lecture Adams pointed out that the two canons are mutually dependent upon each other: "Invention without order is chaos before the creatîon of light. Order without invention is a mere unintelligent operatîon of mechanical power."

Thonssen and Baird said that "Disposition is almost inextricably inter- woven with the data of invention." In referring to the argument of which !s more

"^John Quincy Adams, Lectures on Rhetoric ond Oratory (New York: Russell and Russell, 1962), |, 391-393.

"^lbîd., p. 394.

Thonssen and Baîrd, Speech Criticism, p. 392. împortance, they later wrote:

Our discussion of disposition has suggested the age-old controversy of matter vs. form. We need not labor that question wîrirfurther remarks. It is enough simply to point out that the most impressWe tand truthful matter conceivable can loselustre ond attractiveness through'faulty organîzation, and conversely that perfect organization can never transTorm drivel into shining truth.6

It îs not the purpose of thîs study to partîcipate in the argument with regord to whîch is the more important—invention or arrangement. (Suffice ît to say that they are both indisputable.) it is wîthin its realm, however, to em- phasîze the great importance of arrangement. There are many competent witnesses ready ond willing to testify in this behalf. For instance, in the preface to Book Vii of his institutio Oratorîa, Quintilian wrote:

. . . just as it is not sufficient for those who are erecting a building merely to collect stone and timber and other building materials, but skilíed masons are required to arrange and place them, so in speaking, however abundant the matter may be, ît will merely form a confused heap unless arrangement be employed to reduce it to order and to give it connexion and firmness of structure. Nor is it without good reason that arrangement is treated as the second of the five deportments of oratory, since without it the first is useless. For the fact that all the limbs must be put together; and if you were to înter- change some one portion of our bodies or of those of other animals with another, although the body would be în possession of all the same members as before, you would none the less have produced a monster. Again even a slight dislocation will deprive a I imb of îts previous use and vigour, and disorder in the ranks will impede the movements of an army. Nor can I regard as an error the asser- tion that order is essentîal to the existence of nature Ítself, for without order everything would go to wrack and ruin. Similariy if oratory iack this virtue, it cannot fail to be confused, but will be like a ship driftîng without a helms- man, will lack cohesîon, will fall into countless repetitions and omissions, and, like a traveller who has lost his way in unfamiliar country, wiil be gulded solely by chance without fixed purpose or the least idea either of starring-

^ibid., p. 404. 7

poînt or goal .

As you can see from the foregoing, arrangîng a speech îs illustrated by what a builder, an artist, or a craftsman does wîrh the particular marerials he has at hand. John A. Broadus writes in the same veîn:

The effective arrangement of fhe materiais in a discourse s scarceiy less important than their intrinsic interest and force. This is a distincr part of the speaker's work and should be contemplated and handled as sometrîng apart from invention on the ona hand and from styíe on the oiher, aibeit closely connected with both .... In this respect the speaker is an archîrect. Out of qarhered materio's he is to build a structure and a structure suited to its specîí^ic design. The same or nearly the same materials may be mcc'e înto a ciwei ing, o iaii, c factory, a church. But how different the plan of ihs buiidir.g accorc'ing to its design, and how important that ît be built with speciai reference ro the design. In like manner, substantially the same materiais m.ay be vvrought into a story, a dialogue, an essay, or a speech; and several speeches on the sane subject, embodying much the same thoughts, may make a very different impression according to the pian of each. Or the speaker's task may be compared to the organîzation of an army and then the concentration of its several divisions upon one objectíve point.*^

Its Importance

Quintilian, Broadus, ond others cited thus far, have pointed out the great role that arrangement plays in the "buîlding" of a discourse. There are others that address themselves specifically to this point. For instance, in stressing the importance of dispositio, John Quincy Adams said:

Quintîlian, Institutio Oratoria, trans. by H. E. Butler (New York: G. P. Putnam's Sons, 1921), III, 3-5.

o John A. Broadus, On the Preparation and Deiivery of Sermons (New York: Harper and Brothers, 1944), p. 93. 8

Disposition is to the orator what tactics, or the disciplîne of ormies is to the military art. And as the balance of vîctory has almost always been turned by the superiority of tactics and of discipline, so the great effects of eloquence are always produced by the excellency of dispositîon. There is no part of the science, in which the consummate orator v/i!l be so dec dedly marked out, as by the perfection of his dispostion.'^

How do preachers view arrangement? Do they attach great importance to it, or is it relatively unimportant to them? Batsel! Barrett Baxter, for many years Chairman of the Department of Speech of David Lipscomb Coliege in Nash- bîlle, Tennessee, has written a book, The Heart of the Yale Lectures, which has as its design to give the meat of the various Yale Lectures on Preaching. Baxter points out that:

Seventeen of the men whoappeared before the Yale Divinity School affirmed a need for organization in the sermon. Not a great deal was said about the different parts of the sermon plan, the introduction, the body of the sermon, and the conclusion. Most of the speakers seemed to recommend organization• ^- . 1'^0

For example, Nathaniel J. Burton said:

We have our topic; we have ossembled our material; and the next thing is to organize those materials; for let it be said to the credit of humon auditors and congregatîons, they refuse to be blessed to the full by unarranged and dîsorderly masses of sermon matter, thrown out with whatever fine delivery, or whatever moral earnestness. It must be orgonized.

J. R. P. Sclater graphically pointed out the importance of sermon arrangement when he commented:

^Adams, Lectures, i, 169.

Batsell Barrett Baxter, The Heart of the Yale Lectures (New York: MacMîllan Company, 1947), p. 165.

^^lbid. The most severe.criticism I have heard of our pulpit work today was g ven not long ago by a lady. "It's neariy ail a knotless thread, " she said. No grip, no catch ng-poînt in it. Much of it is clever; some of it—too much perhaps—is entertaining; a little of it îs brillîant. But it can be ali these and remaîn a knotfess thread—a thing that slips through the mind, pleasantly it may be, lîke the sound of a very lovely voice, but îneffectively, leaving no trace. ''^

Baxter quoted Charles Reynolds Brown as saying:

Have a solîd backbone hidden away somewhere in your sermon so that it can stand up man-fashion and do its work. Organize your material around that spinal column, heads, arms, legs, fleshy parts, muscles to grip the people and nerves to respond to the movements of fheir own fee ings, so that it may accomplish the desired end. You cannot afford to be one of those preachers who always give the impressîon of having lost the trail, they are now goîng hither and yon on any chance impulse like silly sheep which have erred and strayed from the way. Have a definite plan ...

Paul Scherer's advice is poetîc, but to the point:

After you have determined what emphasis your subject and material call for, ît îs then that you begin to organize your thought under heads. . . . I have lîstened to sermons that without aim did "go round, " as Browning has ît, "în an eddy of purposeless dust, effort unending and voin. " And l have preached them, too. The technîque is not diffîcult. Like an Englishman ot hîs bath, you plunge right în and splash around a bit. Havîng nothing ro say whîch has seemed to you of sufficîent importance to compel a clear onalysis, you fîli in the necessary tîme wîth a few remarks. You aîm at nothing in partîcular, and hît ît squarely in the mîddle. The only sane question a hearer can ask when it îs over is, What on eorth was ît all about? And the only sane answer anyone can give îs, About everythîng. On nothing. . . . '^

Persuasîon is a very important eiement of successful preaching. Arrange- ment has a great deal to do wîth persuasîon. John Broadus, at the Yale Lectures,

l^lbîd., p. 166.

^^lbîd., pp. 166-167.

^^lbid., p. 168. 10 discussed the part that arrangement plays in the process of persuasVo'n:

. . . a good arrangement makes o discourse more persuasive. Both in presenting motîves and in appeals to feeling, order is of great importonce. He who wishes to break a hord rock with his sledge, does not hammer here and there over the surface, but multiplies his blows upon a certoin point or along a certain lîne. They who lift up huge buîldings apply their motive power systematically, at carefully chosen points. So when motîves are brought to bear upon the will. And the hearer's feelings will be much more powerfully and permanently excited, when appeals ore made in some natural order.'^

Classical Concepts

A def inition of orrangement, its relationship to other canons, and a measure of its importance have now been given. In order to really have a proper understanding of orrangement, or its classical designation—dispositio—however, one needs to trace the history of the canon from its beginning to the present.

Thonssen and Baird point out that:

Corax's system of rhetorîc . . . contributed materially to the modern conception of speech theory. . . . Arrangement of materials received the first formal consîderatîon. Speeches of persuosion were divided into five parts: a proem or opening, narration, argument, subsidiary remarks, and peroratîon. ...

Plato remarks, in the Phoedrus, that "every discourse is put together like a living creature—it has a kind of body of its own, and hence lacks neither head nor foot, but has both mîddle and extremities, all composed in such sort that

^^lbid., p. 169.

Thonssen and Baîrd, Speech Crtticism, p. 35, 11 they suit eoch other and the whole. "''

A. Craig Baird spoke of Aristotle's feelings with regard to dispositio:

. . . Aristotle conceived disposito as chiefly planned adaptation to the audience and speech. To him the parts of the speech were not împortant feotures of arrangement. The thesis and proof were the only essential "parts. " He treated briefly proem, statement, argument and epilogue, but chiefiy stressed the principles of adaptatîon. He advised concerning the selection, and order, adaptation of materials of the speech, according to the audience, the subject and the speaker, the opponent. ^

Corbett pin-points the views of Cicero and Quintilian with regard to dîsposîtio. He begins by giving a clear-cut statement wîth regard to the classical concept of dispositio:

If we are to profit from the classicai precepts about dispositio, we must come to a clear understanding of what dispositio meant for the ancients. For many people, disposition means simply the study of the several parts of a discourse; (1) the exordium or introduction; (2) the narrario or statement of facts or circumstances that need to be known about the subjectof our discourse; (3) the confirmatio or proof of our case; (4) the refutatio or dîscrediting of the opposing views; (5) the peroratio or conclusion. Classical rhetoric did deal with these parts and in that sequence; but it wos concerned with something else. It was concerned also with the strategic planning of the whole compo- sîtion. Quintilian hints at the more important concern of disposition when he says that it is to oratory what generalship is to war. . . . Cicero made explicit the twofold aspect of disposition when he said that the orator "ought first to find out what he should soy; next to dispose and arrange his matter, not only in a certain order, but according to the weight of the matter ond the judgment of the speaker" (De Oratore, I, 31). . . . What . . . this suggests Ís that dîsposition is what Aristotle meant by techne: an art by whîch one adapts means to an end. '^

''Plato, Ploto, trans. by Lane Cooper (ithaca, New York: Cornell Unîversity Press, 1938), p. 51.

18A. Craig Baird, Rhetoric: A Phîlosophicai Inquiry (New York: Ronald Press Company, 1965), p. 171. 19 Corbett, Classîcal Rhetoric, pp. 273-274. 12

Baird pointed out that:

To Cicero dispositio was the odapting of the product of inventio to the particular situation. He discussed two main parts of the process: the grouping of ideas invented în the natural order (exordium, narratîon, proof, and peroration). The main object of disposition, however, was the exercising of prudence and judgment. The construction of each speech was determined by the specific audience problems involved.'^^

In Donald Lemen Clark's excellent text book, Rhetoric in Greco-Roman

Educotion, we note this: "... Cîcero in De Oratore stated that after finding out what he should say, the speaker should next 'dispose and arrange what he has found, not only in an orderly way, but with a certain weight and judgment'

(l.xxxi. 142) . . ."21

Later Concepts

In later years disposîtio was treated with less respect. In the main, it was treoted under other canons. In a dialogue between Aicuin, an 8th century rhetor- cîan, and Charlemagne, this question is posed by Charlemagne: "I cali to mind, O

Master, thot after invention you placed Arrangement, in whîch the speaker is taught how to arrange în proper order what materials he has discovered. If Arrangement has other precepts, pray poînt them out to me. " Alcuin answers thus:

Thîs part of rhetoric does not have many rules pecul ar to itself. In fact, its rules may be found among the precepts of Invention and Style. Every detail of speech should be disposed and arranged, not only in respect to îts proper order, but also in respect to its sîgnificance and its authority;

Baird, Rhetoric, p. 171.

2'DonaId Lemen Clark, Rhetoric in Greco-Roman Education (New York: Columbîa University Press, 1957), p.T^" 13

and the process of arrangement is conducted as immediate estimates of usefui- ness, decorum, and necessity may have required. Hence, this part of rhetoric confers the greatest of benefîts upon the substance and the words of a speech, giving distinction and credibility to arguments, and lendîng excellence to Ianguage.22

Karl Walloce, editor of History of Speech Education in America, includes a chapter by Wilbur Samuel Howell on "English Backgrounds of Rhetoric".

Howell sums up the theory of English rhetoricians wîth regard to dispositio in these words:

In Englîsh theory, much of the judgment, selection, and adoptatîon assigned to dispositio by classical wrîters is siphoned înto other divisions of rhetoric or is concentrated under a considerction of audience. in general, thot which is left to dispositio is decisîon concerning the arrangement, adaptation, and proportionment of the parts of a speech. In general, and with only slight difference from theory to theory, the English rhetorîcians choose to follow Cicero's six-part division of a speech into întroduction, narration, proposition, confirmation, refutation, and con- clusîon. Probably the only important variation from typical instruction îs Campbell's stipulation that the conclusion of every sermon should be persua- sîve in nature. "^

For a concise statement with regard to what specific Englîsh rhetorîcians had to say with regard to disposîtio we go again to A. Craig Baird, who wrote:

Englîsh rhetorical theory did little to promote an adequote explanation of the term. Wîlson, în his The Arte of Rhetorique (1555), gave a few pages to the subject; he included the parts of speech under invention. George Campbell, în his Philosophy of Rhetoric (1776) almost completely îgnored disposîtio. Hugh Blaîr's Lectures on Rhetoric and Belles Lettres (1783) called dispositio the "conduct of a discourse" and merely named and described the parts. Whately, in his Elements of Rhetoric (1828), explained arrangement

99 '^'^Wilbur Samuel Howell, The Rhetoric of Alcuin & Charlemagne (Pr nceton: Princeton University Press, 1941). p. 131.

"^^^Wilbur Samuel Howell, "English Bockgrounds of Rhetoric, " in History of Speecb Educotion in Amerîcg, ed, by Korl R. Wallace (New York: Appieton-Centucy-Crofts, incorporated, 1954), pp. 92-93. 14

os a means of ordering logical arguments. William Sandford's Englîsh i heories of Public Address, 1530, 1828, considered dispositio as arrange.ment of mareri- al. John Genung, in his Practîcal Elements of Rhetoric, discussed under In- vention, the general process in the ordering of materials, înciuding the defer- mination of the theme, cnd the construction of the plan. Chcries fiaic'v.'în's Ancîent Rhetoric and Poetic, pointed out the inadequacy of crrarcemenf as the proper concept of dispositio and suggested rather that disposîtîon referred to the plan of the whole composition.

Number of Parts

Many of the rhetorîcians had strong opinions with regard to the number of parts or sections that an oration or speech shouid contain. The ancient rhetoricians did not always agree on this point as is made evident by Corbett:

In the simplest terms, one might say that any discourse needs a beginning, a middle, and an end; but this is self-evident and not much help. Rhetoricians speiied out the division of a discourse more specificaíly and func- tionally. Arîstotle held that there were really only two essentici parts of a speech: the statement of the case and proof of the case; but he was ready to concede that in practice orators added two more parts: an introduction and c conclusion. Latin rhetoricians, like the author of the Ad Herennium, furher refined these divisions, recognizing six ports: (1) the introduction (exordium); (2) the statement or exposîtion of the case under discussion (narratio); (3) the outline of the points or steps în the argument (dîvîsîo); (4) the proof of the case (confirmatio); (5) the refutat on of the opposing arguments (confutatio); (á) the conclusion (peroratio)."^"^

John Quincy Adams, ina lengthy discourse, emphasized the iack of unanimity on the part of the ancient rhetoricians:

The ancient rhetoricians ore not all agreed either in the subjects, which they comprehend under the orticle of dîsposition, or in the number and denominations of the distinct parts, which are combined in the composition of a regular discourse. . . .

^'^Baird, Rhetoric, pp. 170-171.

25 Corbett, Classîcal Rhetoric, p. 25. 15

The dîstînct parts of a discourse, enumberated by Aristotie, are oniy four; introduction, proposition, proof, and conclusion; and even of these four he pronounces the second and third only to be indispensable; sînce a discourse may be compiete without the formaiity of an exordium or of a peroration. To these four parts Quinctilian adds a fîfth, with some dîfference în the denomination of the parts. He distinguishes the introduction, narratîon, proof, refutation, and conclusion. But the distribution of Cicero is stiil further ex- tended, and recognizes six parts under the names of introduction, narration, proposîtion, proof, refutation, and conciusîon.

Adams attributed this diversity of technical divisions to "that rage of minute and subtle subdivisions." He summed up his remarks with this statement:

"Other rhetorîcians have muitîpiied them stili further; but microscopic researches into trîvial distinctîons will never teach us genuîne rhetoric; much less wiil they ever form an eloquent orator. "^^

Aristotle gave his viewpoint on the sub|ect in his Rhetoric:

A speech has two parts. You must state your case, and you must prove it. , . . Of these two ports the first part is caiied the Statement of the case, the second part the Argument. . . . The current division is absurd. . . . These are the essentiai features of a speech, and it cannot in any case have more than Introduction, Statement, Argument, and Epilogue.'^'

Thomas Wiison, in his Arte of Rhetorike, iists seven parts of an oration and gives a brief expianatory aîm of each:

There are seuen partes in euery Oration. i, The Enterance or beginnyng. îî. The Narration. iiî. The propositîon. iiii. The Deuision or seueraii partyng of thinges. v. TheConfirmatîon. vi. The Confutotion. vii. The Conciusion. The Enterance of beginnyng is the former parte of the Oration, whereby the wiil of the standers by, or of the Judge is sought for, and required to heare the matter.

26 Adams, Lectures, I, 395-397.

27 Arîstotie, Rheotic, trans, by W. Rhys Roberts (New York: Modern Library, 1954), pp. 199-200, 16

The Narrotion is a plain and manifest pointyng of the motter, ond an evident settyng forthe of all thynges that belong vnto the same, with o breef reheorsall grounded vpon some reason. The Proposition is a pitthie sentence comprehended in a smol roome, the soome of the whole matter. The Deuision is an openyng of thynges, wherein we ogree ond reste vpon, and wherein we sticke ond stande in travers, shewyng what we have to soie in our owne beholfe. The Confirmotion is a declaration of our owne reosons, with ossured and constont proofes. The Confutation is a dissoluyng, wipyng awaie of all suche reosons os make against vs. The Conclusîon is a clarkely gatheryng of the motter spoken before, and a lappyng vp of it altogether. °

Hugh Blair, like Wilson, lists the parts, and then goes into o brief dis-

cussion of each:

On whatever subject ony one întends to discourse, he will most commonly begin with some Introduction, in order to prepare the minds of his hearers; he will then state his subject, and explain the facts connected with it; he wiii empioy arguments for establishing his own opinion, and overthrowing thot of his antagonist: he may, perhaps, if there be room for it, endeavor to touch the passions of his Audience; and after having said all he thinks proper, he wili bring his Discourse to a close, by some Peroration or Conclusion. This being the naturai train of Speaking, the parts that compose a regular formol Oration, ond these six; first, the Exordium or Introduction; secondly, the State, and the Divisîon of the Subject; thirdly, Narration or Explication; fourthly, the Reasoning or Arguments; fifthly, the Pathetic Part; and lastly, the Conclusîon. I do not mean, that each of these must enter into every Pub- I ic Discourse, or that they must enter alwoys in this order. There is no reason for being so formal on every occasion; noy, it would often be o foult, and would render a Discourse pedontic ond stiff. There moy be many excellent Discourses in public, where several of these parts are altogether wanting; where the Speoker, for instance, uses no Introduction, but enters directly on his subject; where he has no occasion either to divide or explain; but simply reasons on one side of the questîon, and then finishes. But as the ports, which i have mentioned, ore the natural constituent ports of a reguior Oration; ond as in every Discourse whatever, some of them must be found, it is necessory

'^°Thomas Wilson, Arte of Rhetorike, in Selected Readings in Rhetoric and Public Speaking, ed. by Lester Thonssen (New York: H. W. Wilson Company, 1942), pp. 175-176. 17

99 to our present purpose, thot I should treat of each of them distinctly. ^

Sequence of Arguments

Next, one comes to the matter of sequence of arguments, or: whot should be said where? Donald Clark states the problem in a most succînt manner:

There remain many problems of sequence: problems not basîc for a!I speeches but growing out of the strategy involved in marshaiing arguments to win over a given audience at a given time in a given case. The speaker needs oll his prudence and judgment to decide rightly mony problems of sequence. Should a given argument be introduced in his exordium, presented in the mîdst of his speech, or reserved for his peroration?^

Quintilian, in the preface to Book VI!, of his Institutio Oratorio, stated how dîfficult it is to give specific advice with regard to arrangement. Clark sums up Quintilian's advice wîth regard to the sequence of parts in these words: "...

Throughout his book on arrangement Quintilian shows'that the most expedient dis- posal of the arguments cannot be determined until the student or professional speaker hos mostered his focts, has determined the status of the case, and has invented and chosen the arguments which can be used in support of his couse. "^^'

Lucion seems to hove oversimplified the motter, when he advised:

"Take no pains at all that the first thing, just because it really îs fîrst, shall be said ot the oppropriate time, and the second directiy after it, and the third after

90 ^^Hugh Blair, Lectures on Rhetoric and Belles Lettres (London: Williom Tegg ond Company, 1858), p. 364.

^^CIark, Rhetoric, p. 80.

^Sbîd.. o. 82. 18 that, but say fîrst whatever occurs to you first.

William Norwood Brigonce, in his bosic Speech text, Speech: Its

Techniques and Disciplines in a Free Society, has o chapter entitled: "The Seven

Lamps of Planning a Speech to Persuade." Lamp Four is given this heading: "Ar- range these main heads in the order that is most effective for your audience. " He then goes on to say:

A speech must fit its audience, and each oudience is a speciol-sentiment group alive and warm with desires, interests, prejudices, habits, and culture patterns. Ergo, where do you start? Which way do you go? The following are questions that will help to determine the answer: 1. Will your audîence accept your proposition if it is stated ot the outset? Then any normal order of arranging main heads will sotîsfy. 2. Are they doubtful about it, or generolly uncertaîn? Then arrange your heads so as to follow their steps of doubt or uncertainty. . . . 3. Will the oudîence oppose your proposition at first heoring? Then don't state ît early in the speech, but start with a maîn that presents as much common ground of agreement as possible.

Thonssen ond Baîrd, with regard to the sequence of arguments, have lîsted several methods of arrangement:

The oratory of the past reveals thot most speeches fall Ínto one or another of the following groups, as for as the basic portitîon of subject matter is concerned: the hîstorical, the distributive, ond the logical. Historical Method—^According to the historical basis of division, material îs arranged in chronologiol order. The order may be, and often is, from past to present to future. However, it may move from present to past to future, or from a prophecy of the future to the past to the present. . , . Distributive Method—According to the distributive method of arrangement, matters having a common thought center and on obvious connection om.ong themselves are grouped în certain sections. . . .

32 Lucian, Lucian, trans. by A. M. Harmon (London: Loeb Classical Library, 1925), IV, 159.

33 William Norwood Brigance, Speech: Its Techniques and Disciplines m o Free Society (New York; AppIeton-Century-CTôfts, Incorporã êd, 1952), p. 162 19

Logical Method—Finally, the logîcal order may character ze the basis of division. In such cases, the arrangement of materials is determined by the continuity of the reasoning process; materiais are placed at those points v/tiere they serve as links in rhe uninterrupted sequences or chaîns of thought. ...

Summary

In summing up all that has been said in this chapter about dîsposition

and îts different components, even though there îs a diversity of opinions among

both oncient and more contemporary rhetoricians, one learns that there are certain

guidelines to oid one in knowing how to best dispose of the materiais at hand.

Essentially, each speaker must determine the type of discourse he proposes to de-

liver, the audience to whom it wili be delivered, and the purpose he has in deliver-

îng it. Keeping these factors in mind, and being weil aware oF the guidelines, he then should arrange his discourse in the most suitabie and pleasing rnanner possibie, thot would be consistent with his own personal style and personality.

In the succeeding chapters the writer wiil point out the dîffering and contrasting styles of several successful preachers, as he dissects their sermons into their varîous parts. He hos chosen, in doîng this, to recognize oniy three chief parts of 0 sermon: the introduction; the body of the sermon; and the conclusîon.

The reason for this îs that, even though many rhetoricians have recognized from f ive to seven parts of a speech, the present-day pattern for sermon constructîon usually incorporates only the three parts mentioned above. ^

Thonssen and Baird, Speech Criticiyn, pp. 394-395. CHAPTER lil

THE INTRODUCTiON

Place of introduction in Rhetoricai Theory

importance

Practicaiiy every speech or discourse that one hears contains an introduction? Why? Is it due to tradition, or is the introductîon essential to a well- prepared speech?

John Broadus points out the importance of the introductîon to a particulor kind of address—the sermon:

It can scarcely be necessary to argue at length to the effect thot sermons ought generally to have an introduction. Men have a naturai aversion to abrupt- ness and deiîght in a somewhat graduai approach. A buiidîng is rarely pleosing in appearance without a porch or some sort of inviting entrance. An elaborate pîece of music wîli always have a preiude of at least a few introductory notes. And so any composition or address wh ch has no introductîon îs apt to seem incomplete. But there is more than an aesthetîc reason for on întroduction. A book needs a preface to introduce to the reader the subject, the author's reason for writîng, his point of view, the approach, plan, etc. So the subject of a sermon usuaily needs to be introduced as a sîgnifîcant idea înto the conscîous mînd of the hearers. . . . '

Broadus, Prepgratîon and Delivery of Sermons, p. 191.

20 21

Definition

Before one can understond the importonce or significonce of onything, one must know the full meaning of the object under consideration. From the fore- goîng stotement by Broadus one gets o good idea whot on introduction is, and whot functions it fulfills, but it would be well to delve further into the meaning of the term "introduction" as ît is used in public oddress. Corbett furnishes one with the basîc meaning of the word:

Etymologicolly, introduction means "a leading into." The Greek and Latin rhetorical terms for this part carried the same suggestion. The Greek term proemium meant "before the song"; the Latîn term exordium meant "beginning a web"—by mounting a woof or laying a warp. . . .^

Aristotle, in his Rhetoric, affords us with a definition of the introduc- tîon, from the classîcal standpoint:

The introduction is the beginning of a speech, corresponding to the pro- logue in poetry and the prelude in mute-music; they are all beginnings, paving the way, as it were, for what is to follow. The musical prelude resemb'ies the introduction to speeches of display; os flute-players play fîrst some brilliant passage they know well and then fit it on to the opening notes of the pîece itself, so in speeches of disploy the writer should proceed in the some way; he shouid begîn with whot best takes his fancy, and then strike up his theme and lead into it; which is indeed what is always done.*^

John Quîncy Adams included a brief, but to-the-point definition by

Cicero în his Lectures on Rhetoric and Oratory: ". . . a discourse to prepore the mînds of the audience for the favoroble reception of the remainder.'

"^Corbett, Classical Rhetoric, p. 277.

"^Aristotle, Rhetorîc, p. 200.

4 Adams, Lectures, I, 399. 22

Purposes or Aims

The introduction to a sermon or speech hos several purposes, aims, or functîons. Baird says thot "Its purpose is normally to goin attentîon; state the sub-

ject; in some cases defîne it; and announce the main issues or points to be developed."^

After laying down the general groundwork for the different parts of a

discourse, Blair, the English rhetorician, began his discussion of the Exordium in

these words:

I begin of course, with the Exordium or Introduction. This îs manifestly common to all the three kînds of Public Speaking. It is not a rhetoricol in- ventîon. It îs founded upon nature, and suggested by common sense. When one is going to counsel another; when he takes upon him to instruct, or to reprove, prudence will generally direct him not to do it abruptly, but to use some preparation; to begin with somewhat that may incline the persons, to whom he oddresses himself, to judge favourably of what he is about to say; and may dispose them to such a train of thought, as will forward and. assist the purpose which he has in view. This is, or ought to be., the main scppe of an Introduction. . . .°

Blaîr, then, gives three purposes of the introduction:

Fîrst, to concilîate the good-^ill of the hearers; to render them benev- lent, or well-affected to the Speaker ond to the subject. . . . The second end of an Introduction, is, to raise the attention of the hearers; which may be effected, by giving them some hints of the importonce, dignity, or noveity of the subject; or some favourable view of the clearness and precision with which we are to treat it; and of the brevity with which we are to discourse. The third end is to render the hearers docile, or open to persuosion; for whîch end we must begin wîth studying to remove any particular prepossessions they may have

^Baird, Rhetoric, p. 177.

Blaîr, Lectures, p. 364. 23

controcted agoinst the cause, or side of the argument which we espouse.^

WiIIiam Norwood Brigance lists two purposes for the introduction which get right to the point: "(1) to get attention and good wili, (2) to orient the audience, tell what the subject is about, and supply the necessary background. "°

Aristotle, who loved to illustrate his points by referring to music or

literature, said:

Introductions to forensic speeches, it must be observed, have the same value as the prologues of dramas and the introductions to epîc poems . . . In prologues, and in epic poetry, a foretaste of the theme is given, in- tended to inform the hearers of it în advance instead of keeping their minds in suspense. Anythîng vague puzzles them; so gîve them a grasp of the beginning, and they can hold fast to ît and follow the argument. . . . This, then, is the most essential function and distinctîve property of the introduction, to show what the aim of the speech îs . . .

Lester Thonssen, in his book, Selected Readings in Rhetoric and Pubi c

Speaking, included a section from Cicero's De Oratore (II, 78):

The beginnings of speeches ought always to be accurote ond judîcious, well furnished with thoughts and happy in expression, as well as peculiarly suited to their respective causes. For our eorliest acquointance with a speech os it were, and the fîrst recommendation of it to our notice, is at the com- mencement; which ought ot once to propitiote and attract the audience. . . . '^

FoIIowîng along the same line, Corbett wrote:

. . . The bosic function then of the introduction is to lead the audience înto the discourse. Instinctively we feel that an abrupt, immedîate entry into the body of our dîscourse would unsettle and confuse the audience. We sense

7|bîd., pp. 364-365.

Brîgance, Speech, p. 228.

^Aristotle, Rhetoric, pp. 201-202.

Thonssen, Selected Readings, p. 82. 24

that in most înstances an audience must, as it were, be "eased înto" the subject of the discourse. Generally this preparation of the audience has a twofold aspect: (1) it informs the audience of the end or ob}ect of our dîscourse, and (2) it dîsposes the oudience to be receptive ro what we say. Conceivab'y, an audience could be well enough informed obout a subject and sufficîentiy predisposed in our favor that the introductîon couid be made very brief or might be dispensed with entireiy. Even under those conditions, however, most of us would feei that some kind of preiude was necessary—if nothing else a Joke, an apt quo- totion, an entertaining anecdote, an ingrat ating gesture toward rhe audience. . . .''

To sum it up, the author would iike to refer to a succînct parograph written by Robert T. Oliver, author of The Psychology of Persuasive Speech:

The introductîon shouid aiways start where the audience is, not v/here the speaker is. If the audience is weii înformed on the subject or as interested in it os the speaker, then there îs no need for the speech. But when the audience needs to be oroused, the speaker must deliberately devise a method for securing its interest.

Kinds

How many kinds of introductions are there? Hugh Blair poînts out fhat:

The ancient Critics distinguish two kinds of !ntroductions, which they call "Principium, " ond "Insînuatio." "Principium" is, where rhe Orator ploinly ond directly professes his aim in speaking. "Insinuatio" is, where a larger compass must be taken; and where, presumîng the disposition of the audience to be much against the Orator, he must gradua'.iy reconciie them to hear- îng him, before he plainly discovers the point which he has in view. '^

Rîchard Whately, în his Elements of Rhetoric, suggested a number of

''Corbett, Clossical Rhetoric, pp. 277-278.

''^Robert T. Olîver, The Psychology of Persuasîve Speech (2nd ed.; New York: David McKay Company, Incorporated, 1957), p^ 338.

13 Blair, Lectures, p. 385. 25 terms to desîgnate the various kînds of introductions. Edword Corbetf included these in hîs Classical Rhetoric for the Modern Student:

"... 1. Introduction Inquîsitîve—to show thot our subject îs importont, curîous, or interesting. ... 2. introductîon Paradoxial—to show that although the poînts we are tryîng to establish seem improbable, they must after all be admîtted. ... 3. introduction Correctîve—to show that our subject has been neglected, misunderstood, or misrepresented. ... 4. Introduction Preparatory—to expla n an unusual mode of developing our sub}ect; or to fore- stall some misconception of our purpose; or to apologize for some defîcien- cies. ... 5. tntroduction Narrative—to rouse înterest in our sub}ect by adopting the anecdotal lead-in.'^'^^

John Quincy Adams, in pointing out the different kînds of introductions whîch can be employed, stated thot there are "five different shades of compiexion, whîch the subiect may bear." He lîsts these as popular, obnoxious, equivocal, triviai, or obscure. He then goes into a discussîon of each of these.

He next names two dîfferent kinds of introductîons to be used wîth these different types of subjects: direct and oblique. These correspond to the classîcal terms: principîum and insinuato, respectively. '"^

With regard to întroductîons of sermons, John Broadus classified them under four different headîngs:

(1) The text. Wherever the meanîng of the text requires expianation, this expianation may of course form the introductîon. So, too, when an explanation of the context would throw lîght on the meaning of the text. . . . And îf not for explanation of the text by means of hîstorîcal and geographical knowledge such as will make its meaning. . . . more vivid and interesting. . . (2) The subject to be discussed, îf obvious from the mere stotement of the text, or if announced at the outset, may then furnish an întroductîon in various ways. . . . When the sermon îs desîgned to be explanatory Qrpractical, an

'^Corbett, Ciassicai Rhetoric, pp. 278-281.

'^Adams, Lectures, I, 405-407, 26

introduction on the revelance of the subject to some present need or problem wiil often be appropriate; where the sermon is to establish the trwth of a proposition or to exhibit its împortance, the introduction wili freq)jently expiain the nature of the subject involved. . . . (3) The occasion. If the sermon has reference to some particuiar season of the year of is preached at some speciai reiigious meeting, in connection with the administration of an ordinance, or the like, we may begin by remarking upon the occasion. So with aiiusions to the character of the times in whîch we iive or to recent events or existing circumstances, as showing why the particular text or subject has been chosen, or as tending to awaken a iiveiier interest in it. . . . (4) There is an immense variety of other sources, which do not admit of ciassification and can only be set down as miscelianeous. . . .'^

Composition

Since the introduction of a speech, dîscourse, or sermon is so important, the successfui speaker will be most carefui that he appiies ail the "ruies" for composing an introduction. What are those "ruies"? Hugh Biair goes into iengthy de- taii in stating what he beiieves the ruies are:

The first ruie is, That the Introduction shouid be easy and naturai. . . , In the second piace, in an Introduction, correctness shouid be carefuliy studied in the expression. . . . In the third place, Modesty is another character whîch it must carry. . . In the fourth place, An Introduction should usuaily be carried on in the caim manner. . . , In the fifth place, It is a rule in Introductions, not to anticipate any material part of the subject. . . . In the iast place, the Introduction ought to be proportioned, both in iength, and in kind, to the Discourse that is to foiiow. . . .''

In a contemporary approach, Robert T. Oliver, a professor of speech at

Pennsylvania State University, does not iist what strictiy might be caiied ruies, fcut

'"Broadus, Preparation and Delivery of Sermons, pp. 103-105,

Biair, Lectures, pp. 366-370. 27 what might be appropriateiy designated as methods. He begîns by stoting:

. . . A good question for the speaker to ask hîmseif to aid in his seorch for the right type of introductory material îs: Why should this oudience, on this occasion, core to hear me, with my porticular stotus and background, discuss this proposol? In the onswer to this quadrilateral question I ie the best cues as to what his întroduction should contain. '°

Later Oiîver makes sîx suggestîons as to how this mîght best be accom- plîshed:

1. Make lîberal use of . . . personal pronouns . . . 2. Make free use of questîons as a means of drawing the audience into on octive consideration of the subiect . . . 3. Adapt your introductory remarks to the immediate circumstonces of the meetîng—to the purpose for which it was called, to the remarks of other speakers, to any busîness thot moy have been conducted, or to ony special feotures of the occasîon . . . 4. Utilîze attention-gettîng devices, such as humorous stories, or chollenges to the audience, or sensational facts, or dromat c references to current events. 5. Polarize the audience or unify its feelings . . . 6. Present a "common ground" on whîch you and the audience are united in your broad view of the subiect, whatever may be the difference on detoil. '

Certaînly, it must be understood that an introduction, regardless of ts composition, must be an integral part of the discourse. Thonssen has recorded two piain statements from Cicero's De Oratore on this matter:

. . . Nor is theexordîum of a speech to be sought from without, or from anything unconnected wîth the subiect, but to be derived from the very essence of the cause. (11, 78). Let theexordium, also, be so connected wîth the sequel of the speech, that ît may not appear, lîke a musicîan's prelude, to be something attached merely for imaginatîon, but a coherent member of the whole body. (II, 80).^^

'°Oliver, The Psychoiogy of Persuasîve Speech, p. 338.

^^lbîd., pp. 341-342.

20 Thonssen, Seiected Readînas. pp. 82-83. The partîcular style used in composing the introduction hos already been hînted ot, but it is importont that one understand what constitutes the essential qualities of a pleasing style.

John Franklin Genung included a concise stotement with regard to the style of the introduction in one of his books:

in style, the introduction should aim at two main qualities: vigor, in order to stimulate and secure attention at once; and plain directness, in order at once to get a nucleus round which the thought may cluster. The introduction is not the place for eloborate or pretentious expression; nor on the other hand can it bear lanquid or labored expression. Not a little depends on the lucid vigor of the opening sentence, which ought to be so constructed at, while not amplifying at all, to give a distinct push fo the whole sub}ect, iike pushing a boat out from shore. For this reason a fovorite way is to set out wîth o quotation, or a figure, or an onecdote, so chosen as to embody the prelimi- nary consîderation in concrete form. Whotever the device, its aîm from the first word is to foster anticipation and secure a hearing.

One other think should be discussed with regard to the place of the introduction in rhetorical theory: the length of the introduction. Gîlb»ert'StîIiman

MacVaugh, in an articie publîshed in the Quarteriy Journal>of Speech, stated that:

. . . Modern writers on public speaking technique are commonly agreed that the most effective form of an introduction is one wh ich is brief and one which is ottention-getting. "Lengthiness must be avoided at ail costs, " has become the conventionol dictum of public speaking teachers. Furthermore, it îs believed by some thot "too lengthy an introduction destroys interest" in the speech long before the main ideas are reached. Even Quintilian, in writing of the length of the exordium, said, "It should propound rather than expound and should not describe how eoch thing occurred but simply îndicate the points on which the orator proposes to speak." . . . Elsewhere, while quoting Terence, Cicero stresses the element of brevity în the exordia by remorking they "should be like vestibules and approaches to houses and temples" and not

91 "^'John Franklin Genung, The Working Principles of Rhetoric (Boston: Ginn and Company, 1900), p. 452. 29

99 as large as any maior room within the house or the temple.

Now, it is the oim of this writer, and the obiect of this paper to oppiy some of the foregoing principles to selected sermons from the Great Preachers of

Todgy series to ascertain whether the preochers followed the principles, ond to what extent.

Analyses and Comparisons of Various Introductions in "Great Preachers" Series

The twelve preachers who prepared the sermons in this serîes are vostly dîfferent from one another. Their differences are manîfested in age, education, background, temperament, personai îties, etc. The one thing that binds them ali together is their purpose in preaching the sermons: to glorify Jehovah God, build up the church of Jesus Christ, ond lead iost souls to their Savîor. For this reason each of the preachers wants to convey his message in the most persuasive manner possîble. It îs recognized, that due to the disrînct personal make-up of each man, the group, as o whole, will produce many different types of sermons, and thaf there will also be some differences in the way they crrange the lessons.

More wiil be said with regard to each wrîter as !-hîs study progresses, but it wouid perhaps be well to give a thumb-nail sketch of each one at this point.

Batsell Barrett Boxter, Chairman of the Department of Bibie at Davîd Lipscomb

College, and minister of the Hillsboro Church of Chrîst, Ín Nashviile, Tennessee,

99 -^^Giibert Stiiiman MacVaugh, "Structurai Anaiysis of the Sermons of Dr. Horry Emerson Fosdick, " Quarterly Journal of Speech, XVIII (November, 1932), pp. 531-532. 30 wrote the first voiume of sermons.

George Bailey, who for many years, as the minister of the Coiiege

Church of Christ in Abiiene, Texas,had the opportunity to preach to more peopÍQ^

on a reguiar basis, than any preacher in the Church pf ChrÍst, produced the second

voiume.

Athens Ciay Puiiias, the author of the third voiume in the Great Preachers

series, is the president of David Lipscomb Coilege, in Nashvilie. He does not

preach on a reguiar basis for a congregation, but îs caiied on to deliver many dîf-

ferent types of addresses as well as sermons.

The sermons contained în the fourth volume were prepared by M. Norvel

Young, president of Pepperdine Coiiege, în Los Angeies. He was also, for many

years, minister of the Broadway Church of Christ in Lubbock, Texas.

Frank Pack, the head of Pepperdine Coiiege's Bible Department, has

given extensive lectures with regard to preaching. Recentiy, hîs lecturej to the

student-preachers at Abilene Christian College were incorporated in a new book.

Wiliard Coilîns, vice-president of David Lipscomb Coilege, has held

that posîtion for the greater part of two decades, but he is even better known as a

public proclaimer of God's Word. He preaches in a number of special "Gospel

Meetings" each year.

The seventh voiume contaîns the sermons of Roy F. Osborne, one of the

younger preachers featured in this series. He has labore4wîtii congregations in the

San Francisco area for a number of years, In addition, he speaks, on speciai oc-

casions, from coast to coast. 31

John H. Banister, mînîster of the Skiiiman Avenue Church of Christ in

Doilas for the past two decades prepared the sermons for the eighth volume.

The sermons of Gus Nichols, one of the oidest preachers featured in the series, ore contained in the ninth volume. Nichols has served one congregation

in Jasper, Alabomo as mînister for over thirty years.

Jim Bili Mclnteer is a mon of varied interests. He is mînister of the West

End Church of Christ în Nashville. Among other things, he is Business Manager for

the 20th Century Chrîstian and Power for Todoy publications. He produced the

tenth volume.

The former minister of the Broadway Church of Chrîst in Lubbock,

William S. Banowsky, prepared the lessons contained in the eieventh volume. He

is now a vice-president of Pepperdine College.

B. C. Goodpasture, editor of the Gospel Advocate for more than twenty- five years, has suppiied the tweifth and last series of sermons. He does not preoch reguiariy, but does deliver severai specîai serîes of iessons each year.

Length of introductîon in Reiationship to Entire Sermon

This writer has thought it best, in his anaiyses of the sermons, to begin by noticing the length of the sermons' introductions in reiatîonship to the entire sermons. A tabie has been produced which can impart the desired înformatîon in c most simple manner.

In the first coiumn the preachers' names ore iisted. The percentoges 32 contained in the second column denote the smallest amount of a sermon thot was

devoted to introductory material by each preacher. Column three shows the largest

percentage that each preacher devoted to an introduction în any of his sermons.

Column four, which is the most meanîngful of all, denotes the overage percentage

devoted by eoch preach to the introduction of a sermon. At the bottom of the toble

one can find the overall averages.

it should be pointed out thot all of the sermons, by all of the preachers,

have been studîed in compîling this chart. For the remoînder of the study only o

limîted number of sermons will be noticed.

PREACHER SHORTEST LONGEST AVERAGE Baxter 3% 20% 7% Bailey 3% 20% 7% Pull as 2% 36% 13% Young 0% 33% 12% Pack 3% 33% 8% Collins 1% 25% 14% Osborne 2% 13% 6% Banister 3% 33% 11% Nichols 1% 20% 6% Mclnteer 2% 38% 15% Banowsky 2% 9% 5% Goodpasture 6% 35% ]5% OVERALL AVE. 2% 26% 10%

in summary, the twelve preachers under consideration dîd not use a uni-

form system with regard to the length of theîr sermons' introdwctions. Bonowsky had

the most consîstent ratîo, while Mcinteer showed the greatest variety. As one can see, the tweive preachers, as a group, overaged devotíhQ-10% of each sermon to

introductory materîai. 33

Type of introduction Used, Its Relationship to the Theme, ond the Degree of Its Appropriateness

At this point the writer finds it necessory to limit his study to, what is

hoped, are representotive sermons of the writers. Much time has been spent in choosing these sermons. They were chosen on the basis of a common theme. Eoch writer, of course, chose severol themes which he felt were pertînent. In analyzing

these, ît wos found that there were two or three themes that were common to all

twelve preachers. For instance, proctically all of the preachers felt the need of

brînging at leost one sermon each on the church and on the home. There wos one

topîc, however, which all of the writers deemed essentiai, as all of them brought

at leost one lesson with regord to it, and that is the theme of "Jesus Christ. " It

is interesting to note that this was the only subiect the writers unanimously chose.

Thîs study, from this point on, could appropriately be called "The Manner in Whîch

Twelve Preachers Preached About Chrîst."

To get back to the originol poînt, how did eoch of the preachers intro-

duce his sermon on Chrîst? How close was the relationshîp between the întroduc- tion and the theme? How appropriate was the întroductîon? These are the questions confrontîng thîs writer at the moment.

Batsell Barrett Boxter entitled hîs sermon: "What îf Chrîst Were Not?"

He introduced the sermon by referring to a book entitled The Eclipse of Foith, in which the author, Henry Rogers, imagined that Christ's înfiuence hod been removed from our civiiizatîon. Rogers was primarily interested in the great effect Chrîst had 34 made on the world's culture, but Baxter effectively used the ideato denote Jesus' tremendous influence on the lives of men and women. The introduction was most appropriate.

"What Distinguished Christ From Others?" îs the title of George Boiley's sermon. Bailey osked severol questions in his introduction. In fact, there are five of them. Then Bailey read his Scripture text. There is nothing dramatic about the way be began hîs sermon, but it does focus the listener's attention on the lesson that is to follow.

Athens Cloy Pullios' lesson, entitled "The King and Hîs Throne, " was a part of the 1940 Abîlene Christian College Lectureship. The introduction to the sermon is brief and to the point. There are several simple statements that were mode, then Puliîas announced what his purpose wos in delîvering the lesson.

The very first sermon în the volume contoining M. Norvel Young's

lessons îs "Jesus Chrîst, the Woy, the Truth, and the Life." His introduction is also brief and to the point. He suggested seven questions which the listener was to ask hîmself. Then he stated that it was his purpose în the lesson, to study more about Jesus Christ.

"Jesus the Christ" is the topîc of Fronk Pock's discourse on Jesus. He devoted two written paragraphs to the introduction. He began by explaining the text. He then suggested thot hîs theme wos so brood that he could bring a number of iessons exploring its varying aspects. Reolizing the need to norrow the theme he asserted that he would devote this lesson to viewing some pictures of Jesus Christ os depicted în tbe Scriptures. He likened his task to an appreciative critic going 35 through an art gallery and viewing the different pictures to be found there.

The lessons contoined in the book feoturing Willard Coliins are contoined under three different categories: Evangelistic Messages; Woiking With the Master; ond Chapel Talks. The last sermon listed under the second of these headings is entitled: "Christ—the Center and Heart of Christianity. " The very first statement in the sermon's introduction is an affirmation that Jesus Christ is the center and heart of Chrîstionity. Collins then stoted that the Books of the New Testament could not have been written without Christ. in the second paragraph of the introduction

Coliîns stated that there would be no church without Christ. He then gave his text and launched into hîs sermon proper.

The title of Roy Osborne's sermon on Christ is a portion of Scripture:

"By the Determînate Counsel and Foreknowledge of God ..." It is located in

Acts 2:23. Osborne, unlike the other preachers noted thus for, approached his sermon by referring to some of the thîngs which our moderngeneration is doing. One of these thîngs îs dabbling in Oriental philosophy. Osborne said that due to the present generation's interest în something different, many prefer Orientol philosophy to Christianity. He then showed how that Christianîty is superior to Oriental philosophy or ony other philosophy. He did this moinlyby occentuoting the crucifîx on ond resurrection of Jesus Chrîst. This is perhops the most ottention-getting intro- ductîon used by any of the preochers.

John Banister, în his book of sermons, devoted most of his lessons to

"Sermons on the Parables, " which, of course, were tought by Jesus Christ, but he devoted one lesson to Christ Himself. It îs entitled: "The.First and Second Coming 36 of Christ." There are two written paragraphs in the lesson's introduction. The first one dealt with what Chrîst's first coming to the earth has jueant to mankind. The

second referred to Christ's second coming. Both paragraphs are simple and to-the-

point.

Gus Nichois contained o lesson in his book, entitled: "The Authority

of Chrîst." Three prominent points were made in the introduction to the sermon:

(1) a statement was made with regard to the importance of authorîty; (2) the lesson

text was given; and (3) it was affirmed that Christ hos been gîven oll authority.

A different approach wos mode by Jim Bill Mcinteer. He gave "Jesus'

Autobiography." He began the sermon by asking the listener to consider what he

wouid write if he were writing his own autobiography. He did not stote the thesis

of his iesson in the întroduction. In foct, he dîd not even mention Jesus in it, but

it is definitely related to the main body of the lesson, and is qu te effective.

Bili Banowsky began hîs sermon—"The inescapable Chrîst"—by reading

his lesson text. He then referred to a questîon conta ned in the text: "Whot shall

i do with Jesus?" Bonowsky pointed out that it was Pilate who asked the question,

and that he has become an ignoble personage in history because of the woy he an-

swered it. This relates to the sermon-body in an îndirect manner because the les-

son is not about Pîlate, but about the fact that Christ is inescapable for each individual.

"The Unfinished Work of Christ" is the title of B. C. Goodpasture's offering with regard to the Lord. He began his introduction by referring to o stotement made by the Lord wîth regord to the work în whîch He was then engaged. 37

Goodpasture then pointed out that the works thot Christ dîd were most importont, but that ît must be recognized that Christ is continuing to work, that His work hos not been compieted. He then stated that ît was his purpose to notice that unfinished work of the Lord Jesus Christ.

Summary

With oniy two or three exceptions, the sermons that have been noted hod brief întroductions which plunged almost îmmediately into the sermon proper. The moiority of the introductîons were of the non-dramotîc type. They, for the most port, were noted for their simplicîty. They were all related to the theme under discussion, but one or two of them were rather indirectly connected. They did serve the doubie purpose of a sermon introduction: (1) to secure attention; and

(2) to introduce the main body of the sermon. CHAPTER iV

THE BODY

Place of the Body (Narratio) in Rhetoricol Theory

introduction

Would the reader agree that the body of the sermon, oddress, or discourse is the most importont part of it? The body, in classicol rhetoric, was known as the narratio. This term has its contemporary equivalent in the word "narrotion".

John Quincy Adoms pointed out the relotîonship that exists between the introduction and the narration of a discourse:

!n the composition of a formal oratorical discourse the norrotion is the part, which immediately succeeds the exordîum. The obiect of the introduction being . . . to conciliote the attention, the kindness, ond the docility of the audience, when that has been accomplished, or at least attempted, so far as the situation and circumstances of the speaker have rendered it expedient, his next ob}ect must obviously be to give a general exposition of the facts, upon which he proposes to raise his orgument.

Edward Corbett used the term "confirmation" with regord to the main body of a discourse. He gives this defin tion or purpose of the confirmation:

The . . . confirmation . . . may be regarded os the core, the centrol part, the main body, of our discourse—the part in which we do whot we set

Adams, Lectures, I, 411-412.

38 39

out to do, whether that be to explain or to persuade. . . . It is in this part of the discourse principally that we use the materiol we hove gathered in the process of invention. We must select and dispose this material for moximum effectiveness. . . .^

Ports or Dîvisions

As with the humon body, the body of a discourse or o sermon is composed

of different parts or divisions. A definîtion of partitîon, and its purpose is found

in Adams' second volume of Lectures:

Partition is defined by Quinctilian an enumerotion, methodically arranged, of propositions. ... Its purpose is two-fold; the one to facilitate the treatment of his sub}ect to the speoker, and the other to facilitate its intelligence to the hearer.*^

Much discussion has been had with regard to the importance of sermon

partîtion. Some have spoken strongly against it; others have defended it. John

Quincy Adams stotes thot "It has inconveniences, as well as odvantoges; inconven-

îences so considerable, that some ancient rhetoricîans thought it should scarcely

ever be used . . . "^

He went on to point out the chief ob}ectîons to it:

The obiections, alledged ogainst the practice of dividing the proposition by a formal partîtion, are, first, thot the speoker is liable to forget some of the points, which he has laid down. Secondly, thot he is exposed to omit important considerations, becasue they do not fall naturolly within ony of his points of division. Thirdly, that it gîves an oir of stiffness and premeditotion

^Corbet, Classical Rhetoric, p. 295.

*^John Quincy Adams, Lectures on Rhetorîc and Oratory (New York; Russeil and Russeli, 1962), 11, 9.

"^ibid. 40

to the discourse . . . Fourthly, that it necessarily ond invariabiy dîscioses the whole disign of the speaker, when his obiect often requires thot he should bring his audience to conclusions unawares even to themselves. Fifthly, thpt it counterocts ond interferes with all powerful appeals to the passíons- . . .

After stating that "AII these objections are foirly and fully stated by

Quinctilian, " Adams then stated:

Both Qu nctilian ond Cicero however very explicitly give their opinions in favor of a partition; and, although it must be odmitted that there is weight in some of the difficulties, which I have here stated, yet experience will soon convince every public speoker . . . of the . . . absolute necessity . . . of some regular partition. It is possible that an orator, after laying down his divisions, may forget to treat of some of them; but it is impossible that he should avoid forgetting many importont ideas, if he has not arranged them in some reg- ulor order.°

Hugh Blair, after olso noticing some of the obiections to formaily dividing the body of a discourse, then went on to say:

. . . If formol portitions give o Sermon less of the orotorical oppearance, they render it, however, more clear, more easily apprehended, and, of course more instructive to the bulk of hearers, which is always the main obiect to be kept in view. The heads of a Sermon are great assistance to the memory and recollection of a hearer. They serve also to fix his attention. They enable him more easily to keep pace with the progress of the Dîscourse; they give him pauses ond resting-pioces, where he can reflect on what has been said, and look forward to what is to follow. They are attended with this advantage too, that they gîve the audience the opportunity of knowing, before-hand, when they ore to be releosed from the fotîgue of attention, and thereby make them follow the Speaker more patiently . . .'

into how many parts should the body of o sermon be divided? Robert T.

Olîver answers the question in this monner:

5|bid., p. 10.

^lbîd., pp. 10-11.

'Blair, Lectures, pp. 371-372. 41

The discussion or body of the speech is subdivided . . . înto two, or three, or four parts, depending on the omount of time the speaker will have. Eoch part is devoted to the development of one of the moîn ideas that the speoker has selected as the principal supports for his proposal. Each moin ideo should be chosen for îts maxîmum motivationol effort."

Wîlliam Norwood Brigance, a contemporary of Oliver's, is more specific:

If you examine ciosely the structure of well-orgonized speeches, you wili find that the central theme îs supported, or in some way developed, by a very few main heads or topics...... in both long and short speeches there would be found usually two or three main heads, occasionally four or five, olmost never more than five. So uniformly would these numbers appear in speech ofter speech thot we should soon wonder if there was not an underlying reason. We would be rîght; there îs a reason, or, rather, there are several reasons. . . . There are two reasons why speeches usually have only two or three moîn heads ond almost never have more than five: (1) A speech wîth too many maîn heads is usually arranged illogically. . . . When a speech has too many main heads, the subiect matter has been analyzed, not into its bosîc parts, but into încidentai or subordinate units. (2) The audience cannot remember too many main topics. If o speech hos two or three well-chosen and well-supported main heads, the average listener can remember them and carry them away with him; but if a speech has eîght or ten, he is hopelessly confused and carries away only fragments and disarronged împressions.'^

Hugh Biair has gone to great paîns in giving ruies for the composition of these parts:

In a Sermon, or in a Pleading, or any Discourse where Divisîon is proper to be used, the most moteriol rules are, First, That the several parts into which the subiect is divided, be really distinct from one another; that is, that no one include onother. . . . Secondly, In Division, we must take care to foliow the order of nature; beginning wîth the simpiest points, such as are easiest apprehended, and necessary to be first discussed; and proceeding thence to those which are buiit upon the former, and which suppose them to be known. . . . Thirdly, The severai members of a Division ought to exhaust the subiect;

°Oiiver, Psychology of Persuasive Speech, p. 338.

o Brigance, Speech, p. 212. 42

otherwise we do not make complete division; we exhibit the subiect by^(Ji'éée5 ond corners only, without gîving any such plan as disploys the whole. Fourthly, The terms în which our portitions are expressed, should beos concîse as possible. . . . Fifthly, Avoîd on unnecessary multiplication of heads. . . . In a Sermon, or in a pleadîng at the Bar, few things are of greater consequence, than a proper or happy Division. It should be studied with much accurocy and care; for if one take a wrong method at first setting out, it wîll iead them astroy in oii thot follows. It will render the whole Discourse either perplexed or languid; ond though the heorers may not be oble to teli where the fault or disorder lies, they wili be sensible there is o disorder somewhere, ond find themselves little affected by what is spoken. . . .^^

Order of Arguments

Once one has recognized the importance of dividing his discourse info parts, and has determîned the number of ports that wîll be included in his adcíréss,

his next problem îs concerned with which sectîon shouid come first, lost, étc.

Corbett states the problem in these words:

One of the main problems we face in this part of the díscourse is the problem of sequence. What point do we take up fîrst? Onée we hove dealt wîth that point, then whot point do we take up? in expository discourse, we can sometimes organize our material according to o chronological scheme—as, for înstance, in on explanatîon of o relatively simple process, like changing a tire. in the exposition of o more complicated subiect, we may have to move from the generai to the particular or from the fomiliar to the unknown. Usually the nature of the thing to be explained will suggest the appropriate procedure. In orgumentotive discourse, however, these organizing principles cannot aiways be relied on, for we are faced with questions like these: should i begin with my weakest arguments and buîld up to my strongest orguments: should l refute the opposing arguments fîrst and then presertt my arguments, or should I estobiish my case first and then refute the oppositíoh? . . . ' '

Brigance, in his Speech text-book of a«féW years back, listed five

Bloîr, Lectures, pp. 372-372.

Corbett, Classical Rhetoric, pp. 296-297. 43 methods for arranging the points of o speech:

Among the common thought patterns for arranging speeches are the following: 1. Time Order, You begin at a given date or period of history and move forward (or backward) with time. The divisions are morked by the clock or colendar. . . . 2. Space Order. You arrange material accordîng to ony pattern of space —east-to-west, for-to-neor, top-to-bottom, inside-to-outside. Especiolly is this pattern useful for description or simple exposition. . . . 3. Classification Order. You clossify somewhat like a scientist by îdentifying related forms ond octivities. . . . 4. Couse-ond Effect Order. You orronge materiol according to the causes and results of o conditîon or situation. . . . 5. Problem-Solution Order. In everyday life problems orise; we seek to onolyze their noture and to find effective solutions. Problem-solving is iikewise one of the important functions of speechmaking. ...

Cicero, în his De Oratore (II, 11), deolt with the order of orguments in these words: ". . . let the orguments of most weight be put foremost; yet so that thîs ruie be observed with both, that some of superîor efficiency be reserved for the perorotion; if any ore but of moderate strength, (for to the weak no place should be given at ali,) they may be thrown into the moin body and into the midst of the group. ..."

The author of the^ Herennium suggested the following:

in the Proof and Refutation of arguments it is appropriate to odopt an Arrongement of the following sort: (1) the strongest arguments should be ploced ot the beginning and at the end of the pleading; (2) those of medium force, ond aiso those that are neither useless to the discourse nor essentiol to the proof, which are weak if presented separately and individually, but become strong ond plousible when conioîned with the others, should be placed in the middle. . . ,'^

l^Brigonce, Speech, pp. 213-215.

'^Thonssen, Seiected Reodings, p. 81.

14 Cîcero, Ad C. Herennîum, trons. by Horry Caplan (Cambridge: Horvard Unîversity Press, 1954), p. 189. 44

In 0 footnote to the above, reference was mode to the fact that Quintîlion calls this the Homerîc disposition, ond o couple of sentences are copied from the iliad (4.297-9): "And first he arroyed the horsemen wîth horses ond choriots, and behind them the foot-soldiers, many and voliant, to be a bulwark of battle. But the weoklings he drove into the midst. "'^

Edward Corbett hos given a contemporary viewpoint:

As a general rule, in presenting our own arguments we should not descend from our strongest orguments to our weakest. More often than not such an anti- climocticorder wîll considerably weoken the effectiveness of our suasive efforts. We wont to leave our strongest argument ringing in the memory of our audience; hence we usualiy ploce it in the emphatic final position. If we present our strongest arguments first and then add a series of weaker arguments, we will dîminish the effectiveness of the strong ones. The audience may get the îm- pressîon that our case, solid at first sight, is beginning to unravel.... If we have availoble to us a number of relatively strong and weak arguments, we might find it best to start out with a strong argument, then slip în some of the weaker orguments, and then end up with the strongest argument. The înitial strong argument conditions the audience to receive the weaker orguments; but then, iust when the weoker arguments threaten to diminish the effectiveness of our opening argument, we come in with our strongest argument. . . .16

Next, we come to on approach which views the sequence of orguments from the psychologicai viewpoînt. Robert T. Olîver, in his masterful text book on

The Psychoiogy of Persuasîve Speech, wrote:

. . . key ideas should be arranged in an order that promises to be most effective în leadîng the oudience by easy stages toward acceptance of the pro- posai. Thîs order moy be from the most readily acceptable to the hardest to occept, thus securing an eorly "yes response" from the audience ond predisposing it to acquiesce in the more debatable poînts that follow. Sometimes the speoker moy wîsh to start with the least familiar arguments, on the theory thot their

l^lb'ibîd.k , p. 188.

16 Corbett, Classical Rhetoric, p. 297. .45

novelty may ottract the audience, and their unfomiliarîty may lead the audience to occept the focts the speaker knows far better thon they do themselves. For some subiects the speaker moy stort with appeols to self-înterest, so the audience will see whot it has to gain by agreeing with him, and conclude with demonstrotions of public welfare to be ochieved by his proposal, so the audience will have good sociolly acceptable reasons for agreeing with him. . . . Whatever order of presentation is decided upon should be determined from t-he single consideration of what wîll most effectively lead the audîence from whgre its thinking commences to a fino! occeptance of the proposal.

Transitions

Before closing this discussion it would be weil to think for o moment wîth regard to transitions—those bridges which span the gaps between the different points.

John Broadus has an excellent parogroph on the subiect in his excellent book On the

Preporation and Delivery of Sermons:

The transitions from one part of a discourse to the next are most felici- tious when least noticeable. The deal of excellence would be that the parts should fit perfectly together, "like well-cut stones, needîng no cement, " to use Cicero's image, or that each should grow out of the precedîng by a process of notural development. This ideal can seldom be realîzed; but în oli cases transition will be easy in proportion as the subiect proposed has been thorough y studied and the thoughts to be presented have been well arranged. No good transition can be made between topics that hove not a real and natura! reiatîon, such as to make it appropriate that they should stand în immediate succession. When, therefore, we find the transition difficuit, it is weil to inquire whether the orrangement is not defective. Often, indeed, the difficulty arises from the fact that we are attempting to work in some idea or.possage which has no noturai place in the train of thought. . . . A discourse is not a mere congíom- eration or accretion of foreign matters. From whotever sourse its materials moy hove been derived, they must be made to unîte ond grow together. L ke sap in the plant or blood in the body, the vital current of thought must fiow through the whole discourse, giving it animation, fiexîbilîty, strength.'"

Oliver, Psyohology of PersuasivefSpeech, pp. 343-344.

18 Broodus, Pr^poratîon of SermoQs^.p.'i M9. 46

Analyses ond Comparisons of Sermon Bodies in "Great Preochers" Series

The task facing the wrîter ot this point is to exomine representative sermons in the "Great Preochers of Today" series to determîne if the preachers incorporated the thîngs iust noted în the preparation of theîr sermons. There seems to be at least four questions that need to be onswered: (1) Didthe preachers divide the bodies of their sermons into easily distinguished parts? (2) into how mony parts did they divîde them? (3) What sequence of arguments did they use? (4) What about their transitions? In the remainder of this chapter each writer will hove these questions applied to at least one of his sermons.

Batsell Borrett Baxter's Sermons

As one glances through Dr. Baxter's sermons it is obvîous that he does divide the bodies of hîs sermons into easily dîstînguished parts. The number of parts varies with each sermon. Normally, he uses more parts,in his wrîtten sermons, thon are usually odvocated, but his oral sermons ore generally masterfully organîzed.

In the sermon specifically chosen for this study he hos divided the main body of the sermon into only two parts. Both poînts seem to be of equal strength, and there are no tronsitional sentences between the poînts,

George W, Baîley's Sermons

Like Boxter, George Bailey divides the main part of his sermons into definite points, and also iike Baxter, Bailey usuaiiy dîvides the narratio into severoi 47 sections. For instonce, hîs sermon on Christ is divided into at least nine dîfferent points, with numerous sub-points listed under some of them. Some of the maior points are phrased os questions, for instance: "Wos Christ o Man?"; "How Then

Wos He Dîfferent?"; ond "Do We Know What Dîstinguished Him?" Interspersed with these questions ore sectîons which are denomînoted: "Conceived of the Holy

Spirit"; "Let's Reason Together"; "Some important Questîons"; and "He is Our Only

Authority." Bailey's purpose seems to be to ask a thought-provokîng questîon, and then to make some outhoritatîve statements concerning Chrîst. The ports of his sermon seem to blend remarkobly well together, but one wonders if the lesson would be more effective if the number of points were reduced.

Athens Clay Pullias' Sermons

Some of Puilias' sermons are easîiy divided into parts, but others of them are not. Hîs sermon, with regard to Jesus Christ, however, is divided into easily- recognized sections. There are seven moior points contained in the body of the sermon. Three in the eariy part begin with the word "Facts, " whîch denotes that it wos Puilias' aim, at the beginning of the sermon, to make his lîsteners oware of some information they needed to know about Christ. in the middle of the sermon- body he has a couple of didactic arguments. As he approaches the end of hîs sermon, he contoins a section entitied: "A Solemn Warning." His points, for the most port, flow smoothiy into one another. 48

M. Norvel Young's Sermons

With only a few exceptions, Dr. Young's sermon-bodies are divided into distinct sections. Usually he hos a smaller number of them then the preachers ai- ready noticed. His sermon on Christ, however, has the unbelîevabie number of twenty different portsî One wonders how many of the points the average listener con retoin. Even though they seem to have equal importance, some of the parts are recognized to be of greoter import, while the others are reaiiy sub-parts. The title of the sermon is: "Jesus Christ, The Way, The Truth, and The Lîfe." The three focts contained in the title are three of the twenty parts listed in the body of the sermon, and seem to really be the three maior points of the lesson. This is emphosized by the tronsitional sentences which come at the end of the maior sections.

Frank Pock's Sermons

Frank Pock, lîke the other men, divides the moin part of his sermons into easily distînguishable sections. He does hove fewer of them per sermon, however, then the other preachers notîced thus far. He seldom includes more than five parts in a sermon. One exception, however, is found in his sermon entitled "Jesus the

Christ." There are seven main points in the sermon's body. The points are iisted chronologically in accordance with Christ's life. Each one leads to the next one.

Willard Collîns' Sermons

Coilins' wrîtten sermons, to which we are conflnîng thîs study, usually 49 monifest o divisîon into parts. His oral sermons often do not manifest such, however, os this writer hos generolly found it difficult to outline them. The sermons contoined

în the "Greot Preochers" series show no defînite pottern with regard to the number of points în o sermon. His sermon on Jesus Christ contains eîght distinct points.

The points seem to be of equal value. The lost one, however, contains more personal moteriol than do the others. There are no definite transitional sentences that can be discerned, between the poînts, but neither does there seem to be a lack of cohesion.

Roy F. Osborne's Sermons

The partition of the sermon-body into points is not always obvious in Roy

Osborne's sermons. When they ore, they are usually the traditionol number of from three to five. in his sermon concerning the resurrection of Christ, and the things leading up to it, he hos no easily-discernible divisions. The norrative runs smoothiy ond effortlessly.

John H. Banister's Sermons

John H. Banister, unlîke Osborne, neorly olwoys divides his sermons into easiiy dîstinguished ports. The number of these parts moy exceed the usuol number, but sometîmes the number may be as few as two. For instance, his sermon on "The First and Second Comîng of Chrîst" has only two parts—those mentioned in the title. These ore given in their logicai order. The tronsition between the two

îs short, but sufficient. 50

Gus Nichols' Sermons

The partition of the sermons in Gus Nichols' book seems to foliow o more- or-less set pattern. The number of points he includes in a sermon run cons derably higher than the average, in foct, perhaps double it, or more. For instance, his sermon on "The Authorîty of Christ" contains thirteen maior points. He begins by stating that Christ is a king on a throne. He closes by exhorting his listeners to be subiect to that king. The tronsition between the points is not olwoys as smooth as would be desiroble.

Jim Bill Mclnteer's Sermons

As was pointed out eorlier, Jim Bill Mclnteer's chief characterîstic is variety, and this is manifested in the partition of his sermons. In some sermons, the dîfferent parts are easiiy distinguishable; in others, there seem to be no parts. When there ore parts, the number of them is generally smali. In the sermon—"Jesus'

Autobîography"—Mcinteer has chosen to make the parts of the sermon piain, and there are six of them. The fîrst three, however, seem to be more-or-less introductory material, while the iast three emphasize the authority of Christ. In the last paragraph of the section thot precedes the three on authority, Mclnteer spells out the three poînts that he will notice next.

Wîllîam S. Banowsky's Sermons

Bill Banowsky has dîvided his sermons into easîly-recognized points. The 51 number of points vories from sermon to sermon, but an averoge sermon will possîbly contoîn from four to six points. His sermon on "The inescapabie Christ" contains six points. The first point emphasizes the fact that Christ is our contemporory. The third one confronts us with the alternative—Christ or the crowd. The last point begins by osking the question: "What will you do with Jesus?" Banowsky moves from one poînt to another skiifully and competently. Sometîmes there is o ploin transîtîonai sentence; sometimes there îsn't.

B. C. Goodpasture's Sermons

Goodposture, editor of a weekly gospel magazine, sometimes makes his points easily recognîzed, but, at other times, they are obscure. There is no set pattern with regard to the number of poînts he wîll place în a sermon. In hîs sermon entitled "The Unfinished Work of Christ," the reader can distinguish no evident partition of the sermon by iust hurriediy glancing at the written words, but upon reading it he will iearn that there are two major points, with the emphosis falling quite heovily upon the iatter of the two, which has to do wîth Chrîst's unfinished work in the realm of redemption. His transitionoi statements ore plain and lucid.

Summory

The tweive preachers in the "Great Preachers" serîes present a variety of treatments of sermon partition. Those that do piainiy divide the main parts of their sermons into points usually have more than the troditionai three to five sections.

Their argUments are usually of equal strength, ond are presented in o logical manner. 52

Their transitions, for the most part, are smooth and skillfuliy executed. CHAPTER V

THE CONCLUSiON

Place of the Conclusion (Peroratîon) \n Rhetorical Theory

its Functions, Purposes, or Aims

What îs the conclusion, with regard to a discourse? is it really necessary? Why have one? These are valid questions, and all of them can be answered by iearning the functîons, purposes, or aims of a speech's conclusion.

In thîs quest Edward Corbett can be o great help:

A look ot the terms thot the classical rhetoricions used to designate the conclusion will gîve us a hint of what the rhetorîcians conceived the function of this port of o dîscourse to be. The most common Greek term wos epilogos, from the verb epîlegein, meanîng "to say in oddition." An even more instruc- tîve Greek term for thîs part was anakephalaîosis, which is the equivalent of the Lotin recapitulatîo, from whîch we have the English "recapitulation. " The common Latin term for thîs part was peroratio, o word whîch in the prefix per- suggested "o finishing off" of one's plea. Wnat the Latins meant by "finishing off" is suggested by the two heads under whîch Quîntîlîan treated of the peroration—enumeratio (an enumeration or summing-up) and affectus (producing the appropriate emotion in the audience).'

Aristotle succintly stated the function of the conclusîon in these words:

'Corbett, Classical Rhetorîc, p. 302,

53 54

", . . the Epîlogue . . . merely reminds us of what has been said alreody.'"^ A little later, however, he listed four purposes of theconclusîon or epilogue:

The Epiiogue has four ports. You must (1) make the audience well-disposed towords yourself and ili-disposed towards your opponent, (2) magnify or minimize the leading facts, (3) excite the required state of emotion în your hearers, and (4) refresh their memories.^

With regard to the sermon, which is the maîn type of discourse noticed in this study, John A. Broadus brings some pertinent thoughts to our attention:

In reference to the sermon, the purpose of the conclusion is to bring the discussion to a fittîng end. Like iove among the virtues, it is to complete and fasten all together. In reference to the hearers, its function îs to relate the truth helpfully and abidingly to life as they face it. in reference to the preacher, the conclusion is a taking leave, in which he commits vital and eternal îssues to the decision of those who have heard him through. It is his "fînally, " throwing the responsibility of action squarely upon them. And he con be at peace oniy as he has said his best word ...

Relationship to Other Parts

The proper functions of the conclusion cannot be fuifilled uniess one properly understands how it relates to the other parts of the discourse. Aristotle ties the three main parts of the discourse together in these words:

What you should do in your introduction is to state your subiect, in order thot the point to be iudged may be quite plain; in the epiiogue you should sum- marize the orguments by which your case has been proved. The first step in this reviewing process is to observe that you have done what you undertook to

^Aristotie, Rhetoric, p. 200.

^lbîd., p. 217.

4 Broadus, Preparation and Deiivery of Sermons, p. 125. 55

do. You must, then, stote whot you have said ond why you have soid it.'^

Hugh Blair points out that whot has gone before in the sermon or discourse hos a great bearing on what will and should be included in the conclusion:

No other part of o Discourse remains now to be treoted of, except the Peroration or Conclusion. Concernîng this, it is needless to say much, because it must vary so considerably, occording to the straîn of the preceding Discourse. Sometimesthe whole pathetic part comes in most properly at the Perorat on. Sometimes, when the Discourse has been entirely argumentative, it is fit to conclude with summing up the arguments, placing them in one view, and leaving the impression of them full ond strong on the mind of the audience. For the greot rule of a Conclusion, ond what nature obviously suggests, is, to place thot last on which we choose thot the strength of our couse should rest. In Sermons, inference from what has been said, make o common Conclu- sion. With regord to these, care should be taken, not only that they rise noturally, but (whot is less commonly attended to) that they should so much agree with the strain of sentiment throughout the Discourse, as not to break the Unity of the Sermon. For inferences, how }ustiy soever they may be deduced from the doctrine of the text, yet have a bad effect, if, at the Conclusion of o Discourse, they introduce some sub}ect oltogether new, ond turn off our ottention from the main ob}ect to which the Preacher had directed our thoughts. They appear, in this case, like excrescences iutting out from the body, which form an unnaturol addition to it; and tend to enfeeble the impression which the Composition, as a whole, is colcuiated to make.^

Genung says practically the same thing, but bears hearing out:

The relotion of the conclusion to the rest of the work needs a word of notice. While the body of the argument has tended to diversity, following as ît dîd the radiations of the thought into its various divisions and ospects, the conciusion, lîke the întroduction, works to a unity. Thus, in o sense, the discourse ends where ît began. But it does not end as it began. The introduc- tîon . . . caiied in the thought from extraneous associations and concentrated ît on the theme; the conclusion now gathers up the theme anew from its various components, and concentrates it on an application, or dynamic point, corresponding to the spirit and design of the whole work.'

^Aristotle, Rhetoric, pp. 217-218.

^BIair, Lectures, pp. 388-389.

7 Genung, Working Principles of Rhetoric, p. 454, 56

Robert T. Oliver sums up not only this section, but the one before as weil, in these words:

A persuosive speech fails if the speaker comes right up to the point of osking for acceptance of his proposal—successfully—but then stops. It is necessary not only to lay the bosis for ogreement, but actually to win it. The conclusion is the "sign on the dotted line" portion of the speech. The introduction has sown the seeds, the discussion has cultivated the crop, ond the function of the conclusion is to reap the harvest. Generally the conciusion of o persuosive speech takes the form of an oppeai for action. But this should be so phrased that the oction will be almost taken for granted. it should be presented as the most notural thing to do. The speaker should make ît eosy for the oudience to agree with him and hard to disagree. Having corried the auditors through the vorious stages of the discussion, he should not so much osk them if they will now accept his conclusion, but should agree with them thot as a result of the foregoing factors, such-and-such is what they all want to do. Sometimes the conclusion assumes agreement and deals primariiy with the means of putting it into effect. . . . Whatever the speaker wishes to accomplish by means of the speech should definitely be brought to a head and consummated in the conciuding remarks."

Types or Kinds

The conclusion to a speech may be presented in several different ways.

It may come in varied types or kinds. Corbett summorizes these for us:

. . . recapitulotion . . . will most often figure in the conclusion. Nor- mally when we come to the end of a discourse, we oll feel the need to restote in generol terms the points we have set forth in detail in the body of the discourse. Thîs inclination Ís prompted perhaps by our feeling thot we must refresh the memory of our audience. Then too there is the aworeness thot focts and arguments the force of which wos blunted by detoils will gain in effect when set forth in capsule form at the end of the discourse.^

He goes on by soying:

^Oiiver, Psychology of Persuasîve Speech, pp. 339-340.

9 Corbett, Classîcoi Rhetoric, pp. 303-304. ^l

Closely ollied to the kind of conclusîon that recapituiotes or summarizes, is the one that generaiizes. This is the kind of conclusion that broadens and extends the view of the problem or issue that we hove been considering in the body of the discourse, that considers the ultimote consequences of the views we hove been arguing or refuting, that recommends an ottitude to adopt or a course of oction to follow. To put it another way, this is the kind of conclusion that presents the general conclusions we have arrived at as a resuit of consîdering our subiect. '^

Finally, Corbett mentions one other kind of conclusion:

It is in the summarizing kind of conclusion thot we hove the best oppor- tunîty to engage in whot the rhetoricians called ampl ification and extenuatîon. Amplification is the process by which we highlight, by which we make as "big as possible, " the points we have made; amplification is o way of reminding audiences of the importance or cogency or superiority of our points. Extenua- tion does iust the opposite: it insists that the points made by the opposîtion are însignificant, weak, or inferior. . . .11

Qualities

What style should o weli-prepared conclusion possess? What qualities should characterize it? Broadus, under a section called "Guiding Principles, " listed the followîng essential qualities:

(1) The conclusion should be a natural and appropriate termination of the discussion. It should seem to the congregation to be the inevitoble thing to be said, o logical end of all the arguments, a worthy proposol in the light of all the facts. . . . (2) The conclusîon should be unmîstakable personal in its aim. Preaching is personal encounter. It îs through man to men. . . . in the conclusion the preocher must be very conscious of his hearers and must speok very directly to them. He is a messenger and advocote of God, beseeching, exhorting, persuod- ing, counseling, guidîng, challenging. . . . (3) The conclusîon should be olive ond energetic. . . . If the preocher Uas any regard for the vital effect of his sermon he ought to conciude strongiy.

^Qibid., p. 307.

^^ibid., p. 308. 58

No better examples of what thîs means can be found than in the conclusion of Joshua's oddress to his people (Josh. 24:14-16) and the closing paragraph of the Sermon on the Mount (Matt. 7:24-26). (4) The conclusion should be definite and cleor in thought and expression. . . .^

Ending of Discourse

To sum up the first part of this chapter, o questîon needs to be answered:

How abrupt shouid the conclusion be?

Corbett answers the question în this fashion:

Whiie it is obvious that some discourses, because of the noture of the subiect or sîtuation or because of the iimitations of tîme or allotted wordage, con dispense with an elaborate conclusion, the naturol tendency for us, when we speak . . . formaily, is to "round off" what we have been molding in the eorlier parts of the dîscourse. Without a conclusion, the discourse strikes us os merely stopping rother than ending. We are conscious too that because the conclusîon stands in the final position in the discourse it îs the part that is "ieft with" the oudience, the part thot iingers iongest in the memory. . . . '*^

Blair, în essence, says the same thing:

In ail Discourses, it is a matter of importance to hit the precise time of conciuding, so as to bring our Discourse |ust to a point; neither ending obruptly and unexpectediy; nor disoppointing the expectation of the hearers, when they iook for the close; and continuing to hover round and round the Conclusion, till they become heartily tired of us. We should endeavor to go off with a good grace; not to end with a ionguishing ond drowling sentence; but to close with dignity and spirit, that we may ieave the mînds of the hearers warm; and dis- m ss them wîth a favourabie împressîon of the subiect ond of the Speaker.

Baird gets right to the point when he answers the question by stating:

•''Broadus, Preparation and Delîvery of Sermons, pp, 125-126.

^^Corbett, Ciassical Rhetoric, p. 303.

^"^Bioir, Lectures, p. 390. 59

"The one principle here is economy of moterials. When the speech or article is done, the author should stop. "'^

Most every speech student hos been made owore of the classic exomple of ending o speech. It was made by Lysias in Eratosthenes: "I have done. You hove heard me. The facts are before you. I osk for your {udgment. "^"

Aristotle chose to end his Rhetoric with these words, and this writer chooses to end this section with them.

Anolyses and Comparisons of Sermon Conclusions LD "^£££Í Preachers" Series

in fulfilling the tosk thot is before the writer at this time there seems to be three or four questîons that need to be answered: What is the purpose of the porticular conclusîon under consideration? How does the conclusion relate to the other parts of the sermon, or to the sermon as o whole? What type of concluslon îs em*- pioyed? How abruptiy does the conclusion end the sermon?

Each of the twelve preachers under consideration will have one of his sermon conclusions analyzed. As in the preceding chapter, the sermon to be analyzed wiil be the one the preacher has deiivered concerning Jesus Christ.

Baxter

The conclusion to Batsel Borrett Baxter's sermon—"Whot if Christ Were

^^Blair, Rhetoric, p. 180.

^^Arîstotle, Rhetoric, p. 218. 60

Not?"—is brief ond to the point. It only contoins three sentences. AII three sentences ore declorative stotements. There is no recopitulotion, but simply a stoting of the facts. The lost of the sentences sums up Baxter's thesis: "It is indeed terrible tocontemplote 'What îf Christ were not?'"

Bailey

In contrast with Baxter, the conclusion to George Boiley's sermon — "Whot

Distinguished Christ From Others?"—is rother lengthy. Bailey begins by stating thot certoînly "Chrîst has been distinguîshed from oll others, " ond that now the questîon confronts the individual listener—"have you exalted him above oll others?"

Each succeeding parogroph în the conclusion reminds the listener of something that

Christ hos asked all to do, and the listener is queried with regord to whether he has done it. The conclusion closes with these words: "Christ is either ALL or NOTHING

AT ALL! Moke hîm your 'all, ond in all' (Col. 3:11). " The conclusion is most effective, and is a most fitting end to the sermon.

Pulli os

Athen Clay Pullias, in hîs wrîtten sermon on Christ—"The King and Hîs

Throne"—sets aport hîs conclusion with the heading: "in Conciusion." There are two poragraphs in the conclusîon. The first one is o recopitulation of the sermon, but îs oiso contoins a vital question to be onswered by the re'oder: "Does he reign in my heart; have i enthroned him in my life?" The second paragraph simply poînts out the great advantages that could come to our troubled world "if Christ truly 61 governed the hearts of men." The conclusion contains a minîmum of pathos, but îs effectîve for the type of sermon it concludes.

Young

"Jesus Chrîst, the Way, the Truth, and the Life" is the tîtie of M. Norvel

Young's sermon. He begins the conclusion by oskîng the question: "Are you not willing to let Him be the truth, the way, and the lîfe for you?" He then reasons thot a person hos nothing to lose by followîng such a course. He ends the conclusion by exhorting the iisteners to foliow the New Testament and restore pure New Testa- ment Christianity. The conclusion îs effective, and is a fitt ng end to Dr. Young's sermon.

Pack

Fronk Pack does not distînctiy mark his conciusion in the sermon he delivered entitled: "Jesus the Christ." The reader, however, will have no trouble in determîning where the conclusion begins. It contains oniy one porograph, and the last point of the sermon proper consîsts of oniy one parograph. The first part of the conclusion simpiy reminds the reader thot the Christ whom Pack hod been toiking about couid sove him todoy. The first sentence of the sermon tîes în with the body of the sermon as it begîns with the transitional words: "This same Chrîst

..." The conclusion closes with o series of four questions, wîth the last one sum-

îng up the other three. In essence, the conclusion is simple and ploîn, but seems to be lacking in reai motîvational power. N 62

Coli ns

"Christ—the Center ond Heort of Christianity" is the title of Wîllard

Coilins' sermon. The conciusion to the sermon consists of three short poragraphs.

Each of the paragraphs begins with a declarative statement about Christ, ond closes with an imperotive stotement concerning what the listener should do. The closing statement of the last parogroph îs most emphatic: "Jesus is the woy, but you must accept him." As one can see, the statement contaîns a most personal exhortation.

Of the sermon conclusions noted in this study, thîs is one of the most compeliing.

Osborne

Roy Osborne, in his sermon ent tled: "By the Determinote Counsel and

Foreknowiedge of God . . . , " did not vîsibiy divide hîs sermon înto dîfferent sec-

tions. That is to say, he did not piace a heading at the begînning of each point.

Neither is there a heoding at the beginning of the conclusion. In foct, there does

not seem to be o conciusion in the ordînary sense of the word. There îs no attempt

mode to persuode the reader, ond there is no summary or recapitulation of the things

contained in the body of the sermon. This may be portiy due to the fact thot the sermon îs a part of a series of sermons, and, since they are presented in a written form, Osborne perhaps did not see the need for a formol conclusion.

Banîster

John Banister, in his sermon "The First and Second Comings of Christ," does not give a heading for the conclusion. Perhops this is because of its brevity. 63

The conclusion begins with a one-sentence exhortation: "Accept Jesus Christ and so live that His first coming will not have been in vain, and ever be ready to m=eet

Him ot His second adventl " As one can readiiy see, this sentence not oniy urges

the listener to accept Christ, but it also ties the two main points of the sermon to-

gether. Nothing else remains in the conclusion but o four-Iîne poem, which is not

exhortative, but declarative in nature.

Nichols

There is no formal conclusion in Gus Nichols' sermon on "The Authority

of Christ, so there are no comments thot can be made about it. Why there is none,

this wrîter can not determine.

Mcinteer

Like Nîchols, Mclnteer does not have a traditional conclusîôn to his ser-

mon, unless one considers the last maior point listed to be such, but this writer does

not believe that to be the case because it is entitled: "Authority Re-emphasized. "

The two preceding sections are iisted as "Declaration of Authority" and "Authorîty

Won." The last paragraph of the sermon does contain one sentence which mildly exhorts one to accept Christ.

Bonowsky

Bill Banowsky, who received his Ph. D. în the field of Speech, has fol- iowed the classic pattern, with regard to the arrongement of a discourse, more than 64 ony of the preochers featured in this series. This being true, one would expect to

find a traditional conclusion at the end of his sermons. This he has done in his ser-

mon entitled: "The Inescopable Christ." The conclusion is rather iengthy, espe-

ciolly as compared to the other sermons anolyzed in this chopter. It contains three

poragrophs. The first sentence în eoch of the parogrophs compels one to occept

Christ. The first one is in the form of a question: "What will you do with Jesus?"

The second consists of o dromatic stotement: "Personal involvement in the cross is

inescopable. " The third, again, asks a question: "What decisîon hove you made

obout Christ?" Banowsky, one of the truly great sermon-croftsmen of our doy, in

this writer's opinion, has concluded his excellent sermon with an excellent con-

clusionî

Goodpasture

B. C. Goodposture, in his sermon—"The Unfinished Work of Christ" —

has one of the most persuasive conclusions of any sermon on Christ preached by the

men in this series. As the title denotes, the body of the sermon is concerned with

the work of Christ. The fîrst sentence in the conclusion uses the moterial delivered

in the sermon as a spring-boord. It is stoted in these words: "Inosmuch os Christ

hos done, ond is doing, so much for us, do you not think that it ought to hearten us

ond make us such that we will do more for him?" The remoinder of the conclusion

does not refer to anything said previously in the sermon, but simply affirms what

Christ hos done and is doing for each reader. 65

Summary

In these tweive sermons the reader hos been treoted with a wide vorîety of conciusions, including no conclusion at ail! For the most part, they have been brief. They generaiiy had as theîr purpose to persuade the reader or lîstener to accept Him who was the subiect of theîr particuiar discourse. No new, îrreievont moteriol was detected in any of the conciusions, ond they ail related quite weil to the subiect under consîderation. For the most part, they did not follow the trodi- tional pattern, but they usually served their purposes weli. CHAPTER Vi

CONCLUSION OF THE STUDY

Value of Study

Perhops in the preparotion of any formal treatise there is a place for

enioyment, but, above everything else, the study, to achieve its primary purpose,

must hove been profitable for the writer and for those who read whot he has written.

This study has not only been valuable to this writer, but it hos also been

highly enioyable. These two qualities have resulted from several things: (1) the

writer's deep admiration and appreciation for the twelve men who have written the

sermons under consideration; (2) the esteem he holds not only for them personolly,

but also for their work in behalf of Jesus Christ; and (3) the great amount of good he

has already receîved from thîs study, and the future benefits to hîs own preaching

he expects to reop in the future.

Lessons learned

Whot are some of the lessons that have been learned as a result of this study? They ore numerous, but there are some that are more prominent thon others.

When onedelves intowhot the great rhetoricians of the past have written,

66 67 one is avaîling oneself of a liberol education. Thîs author hos become ocquointed with the great princîples of rhetoric because of the thîngs tought ond written by

Aristotle, Cicero, Quintiiian, ond then later, Hugh Blaîr and John Quincy Adoms.

Still iater, he has leorned from such masters os A. Craîg Baird, Willîam Norwood

Brigance, John A. Broodus, Donald Lemen Clark, Edword P. J. Corbett, George

Kennedy, Robert T. Oliver, and Lester Thonssen.

The obove men hove offorded the writer with the theoretical principles of rhetoric, ond the twelve men, who hove hod their sermons onalyzed, hove provided the outhor with reol examples. If this paper has achieved the purpose of its outhor, these lessons will also be ploîn to its readers, and they, in turn will be able to profit from the illustrious men mentioned above.

A Summory of Observations

At thîs point a question needs to be answered: What kind of treatment dîd the twelve men who wrote the sermons onalyzed in this study gîve to the three moior portions of their sermons: the introduction; the body; and the conclusion?

For the most part, brief introductions were employed by the preochers.

The introductions were generally simple and non-dramatic. All of them were related to the themes being discussed, but for one or two the relotionship was rother

îndirect. Without exception, the întroductions fulfilled the two purposes of on introduction: (1) to secure ottention; and (2) to introduce the moin body of the sermon.

The bodies of the sermons were given o wide variety of treatments by 68 the twelve preachers. Some of them divided the main portion into distinct parts, while others seem to have made no divisions at oll. Where different points were plainly staked out there were usuolly more than the tradîtionol three to fîve. The orguments made in the sermons were generally of equal strength, ond were presented in a logical monner. Tronsitions from one point to another were skillfully made.

The men used no set pattern in their sermon conclusions. At least one of the sermons hod no conclusion ot oll! To persuade the listener to accept Jesus

Christ wos neorly always the purpose of the conclusions. Each of the conclusions wos dîrectly related to the theme being discussed by the preacher. The men did not place ony new or irrelevant moterial in their conclusions.

Need for further study

The writer would be the last one to say that everything obout dispositio has been said, and that he hos plumbed the depths of what hos been written on the subiect. He wouid even be more reluctant, if possible, to say that the anolyses contaîned in th s paper ore exhaustive. The author was oware that he could not possibiy deive into o complete study of the field of rhetoric, ond that he coufd not make a thorough anoiysîs of the sermons under considerotion.

Profitable studies might be made with regard to the treatment, by the preachers, of the other canons of rhetorîc. Another fruitful field to be probed would be the place of ethos, logos, and pathos in the sermons. These subiects ore merely seed-thoughts for much work needs to be done in further exomîning ond analyzing the sermons contained in the Greot Preochers of Todoy serîes. APPENDiX

WHAT iF CHRIST WERE NOT?

By Batseil Borrett Baxter

Henry Rogers, a brilliont iawyer of a few yeors ago, wrote a book entitied The Eciîpse of Faîth, in which he imagined that some powerful hand hod wiped the influence of Christ out of our civilization, as a hand wipes the chalk writing from 0 blackboard in a schooiroom. He imagined himself goîng into hîs library to discover that every vestige of Christ's life and work had wholly disappeored. He opened his iaw books upon the legal safeguords protecting chîldren, the poor, and the innocent only to find that these iaws hod disoppeared.

He turned to his hîstories of art and there found thot some of the worid's greotest masterpieces, such os Leonardo da Vinci's "The Last Supper," Rophaei's "The Sistine Madonna, " Von Dyck's "Christ and Tribute Money," Rembrandt's "The Prodigoi Son" and hundreds of others had vanished. Oniy the frames remained for the canvasses had ceased to exist. in lîke monner he turned to his books of litero- ture. There he found blonk poges where formerly there hod beenthe great writings of Dante, Miiton, Goethe, Brownîng, Tennyson, Wordsworth, Longfellow, Whîttier, ond mony others. Stories iike Charies Dicken's "Christmas Caroi" were lost com- pleteiy.

Next, he turned to the world of music and there found that the greot hymns of the church had vanished. Among these were stîrring hymns such as the 17th century German hymn, "Fairest Lord Jesus, " isoac Watt's "Joy To The World, " Chories Wesley's "Hork The Heraid Angeis Sing, " Katherine Hanky's "Tell Me The Old Oid Story," George Mattheson's "Oh Love That Will Not Let Me Go," and of course, the Negro spirituals such as "Were You There When They Crucified My Lord?"

Then it was that Rogers reolized that if Christ were not, the schools, the hospîtois, the orphanoges, the missions, ond many other of our twentieth century benevoient institutions would oll perish, ond this lowyer cried out that he would not wont to lîve ot ali in a worid where Christ were not.

69 70

The Influence of Jesus

In her anthology, Christ And The Fine Arts, Cynthia Peal Mcnus încludes the following beautiful tribute to the Lord:

Here is a man who was born in an obscure viliage, the child of o peasant woman, He grew up în another vîllage, and that a desp sed one . He worked in o carpenter's shop for thirty years, and then for three years He V/OG an i'-iner- ont preacher. He never wrote a book. He never held an office. i-ie never owned a home. ne never had a famiiy. He never v/ent fc c co'lege. He never put His foot inside a really big city. He never travelied, exccp^ in His infancy, more than two hundred mi'es from the place where He wa:. horn. He had no credentiais but himself.

While still o young man, the tide of popular op nion turned against Him, His friends ran away. One of them betrayed Him. He was ^-urned ovor to Hîs enemies. He went through the mockery of a trîai. He was nailed oo. a ;ross between two thieves. His executors gambled for the oniy oîece of property He hod on earth, His seamless robe. When He was dead, He was taken down from the cross and loîd in o borrowed grave through the courtesy of a friend. Nine- teen wide centuries hove come and gone, and today Jesus îs the centerpiece of the human roce, and the leader of all progress.

I am well within the mark when 1 say that all the armies that ever marched, all the navies that were ever buîlt, all the parliaments that ever sat, all the kings that have ever ruled together have never affected the life of man upon this earth like this one solitary personality.

All time dates from Hîs birth and it is impossible to understand or înter- pret the progress of human civilization in ony nation on eorth aport from His înfluence. Slowly through the oges man is coming to reaiize that the greatest necessity in the world is not woter, iron, gold, food or clothing . . . but rather Christ enshrined in human hearts, thoughts and motives."

Most Impostant Of AII

While it is true that Christ hos had a tremendous impact upon our civilization in its laws, în îts arts, in its literature, and in its general pattern of iife, it is far more împortant that Christ has brought to the world a conception of eternal truth whîch will save men's souls. Here are a few of the things which Jesus has taught us: 7]

1 . The sacredness of human life. Jesus respected the poor and healed the sick in an age when the poor and the sick were despised and neglected. It was the teaching of Jesus thot eventually led to the overthrow of slovery and put an end to such practices as the exposure of unwonted infants.

2. The value of a_soul. Jesus said, "A man's life consisteth not in the abundance of the things which he possesseth" (Luke 12:15). He pointed out that spiritual matters ore more important than physical concerns when He said, "Loy not up for yourselves treasures upon the earth, where moth and rust consume, ond where thieves break through and steol: but lay up for yourselves treasures in heaven, where neither moth nor rust duth consume, and where thieves do not break through nor steal ..." (Matt. 6:19, 20).

3. The nobilîty of womanhood. Until Jesus came woman had been mere chattel to be used ond abused but never exalted os a creature equal with man in the sight of God.

4. The brotherhood of man. When Jesus told the story of the Good Sa- maritan He was saying, in effect, that the lowly Samoritans were sometimes more noble thon the exalted Jews. The some message is found in the opening words of Peter's discourse to the household of Corne- lius: "Of a truth I perceive that God is no respecter of persons: but în every nation he thot feareth him, and worketh righteousness, is occeptable to him" (Acts 10:34, 35).

5. The Fotherhood of God. In the story of the prodigal son Christ ciearly pictures Jehovah as a loving Father yearning for the return of wayward mankind (Luke 15).

6. The perfect standard to live by. The pattern of Christian living os set for in the sermon on the mount and in many onother passage is the finest stondard the world has ever known or is likely to know. Jesus said, "Ye therefore shall be perfect, as your heavenly Father is perfect" (Matt. 5:48).

7. A perfect example to follow. The Hebrew writer said, "For we hove not a high priest that cannot be touched with the feeling of our in- firmities; but one that hath been in all points tempted like as we are, yet without sin" (Heb. 4:15). Without Christ men would be like sheep without o shepherd, but with Christ we have onJ.y to follow Ín His steps if we would reach perfection itself.

^' The forgiveness of sins. The prophet Isaioh said, "But he was wounded 72

for our tronsgressions, he was bruised for our iniquities, the chastise- ment of our peace was upon him: ond with his stripes we are heaied. AII we, like sheep, have gone astray; we hove turned every one to his own way; ond Jehovoh hath laid on him the iniquities of us all " (Isa. 53:5, 6).

9. Freedom from the feor of death. In the words of the apostle Paul, "Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?" (I Cor. 15:54, 55).

10. The promise of eternal life. There is no more beautiful passage of hope in the entire Bible than the words of Jesus, "Let not your hearts be troubled: believe in God, believe also in me. in my fcther's house are many mansions; if it were not so, I would have you told; for I go to prepare a place for you. And if I go ond prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be olso" (John 14:1-3).

Wîthout Christ mon could not be saved, but not only that, man would siip back into paganism and barbarism. Christ hos opened to mankind the door of heaven and has not only made salvation possible, but this world bearable. it is indeed terribie to contemplate "What if Christ were not?" WHAT DISTINGUISHED CHRIST FROM OTHERS

By George W. Boiiey

Was Jesus nothing more than "iust a man"? Or, was he different from other men? To some he was nothing more than just a great teacher. Modernists wouid strip him of his deity, disrobe him of his dîvinity, and reduce him to the level of Adam's roce. Others have thought of him os a myth. How do you regard him?

Have you ever sat down and made a note of those thîngs, from the Bîbiî- cal account we have of him, that lifted him above aii other creatures? There must hove been some definîtely distinguished features, or else the world wouid not "be drawn" to him. While on earth he had promised, "And I, if I be iifted up from the eorth, wiii draw all men unto me" (John 12:32). Was he iater "lifted up from the earth, " and dîd he "draw ail men" unto him? if not, he is not our Saviour today! if he is no different from others, he is not our Lord and Masterí

Hebrews 2:14-18

"Forasmuch then as the children ore partokers of flesh and blood, he aiso himseif iikewise took part of the same; that through death he mîght destroy him that had the power of death, thot is, the devii; and deiiver them who through feor of death were aii their iifetîme subiect to bondage. For verily he took not on him the noture of angeis; but he took on hîm the seed of Abraham. Wherefore in ali things it behooved him to be made like unto his brethren, that he might be a mercifui and faithful high priest in things pertaining to God, to make reconciliation for the sins of the peopie. For in that he himseif hath suffered being tempted, he îs able to succour them thot are tempted."

Study carefuliy this passage in Hebrews, ond you wiil see the very heart and core of Christianity. Here is stated so piainly the very reason why Christ came to earth. The foiiowing questîon that is asked will bring us into a study of Christ's few years on earth in the flesh.

73 74

Was Christ a Mon?

"But when the fulness of the time was come, God sent forth hts Son, made of woman, made under the law" (Gal. 4:4). He "took upon him the form of a servont, and was as a man, he humbled himself, ond became obedient unto death, even the death of the cross" (Phil. 2:7,8). Did not God "send his own Son in the likeness of sinful flesh"? (Rom. 8:3).

Christ did come in the flesh. He had the same physical qualîties and features that other men hod. He became hungry (Matt. 4:2); he became physically weary (John 4: 6); he craved water (Jno. 4:7); and on the cross, he said, "I thirst" (Jno. 19:28). There were times when he showed literol and physicol agony as would any other man under similor circumstances.

In anticipation of the experience of the cross before him, Christ said, "My soui is exceeding sorrowful, even unto death" (Matt. 26:38). "And being in agony he prayed more earnestly: and his sweat was as it were great drops of blood failîng down to the ground" (Lk. 22:44). Yes, Christ could feel pain os could any other man.

Christ had the ability to weep. There is an account of at least three times when he cried. He wept at the grave of Lazarus (Jno. 11:35). He wept over Jerusalem (Lk. 19:41). He wept in the garden of Gethsemane (Heb. 5:1).

Jesus also grew "în stature" as other normal young men (Lk. 2:52). So, to get clearly fixed in our mînds that Christ was, in flesh, whot other men were^ so far as his physîcal quaiities were concerned. He hungered, became thirsty, became weary, couid definitely feel pain, perspired as did others, had the ability to shed tears, and grew in stature.

How Then Was He Different?

if Christ had ail of these "earthiy qualitîes, " how then was he different? It might be weli, first, to note the thîngs thot did not differentiate him. This will heip us to piace the emphasis where it belongs.

Weli, to begin with, it was certainly not the dote oor place of his birth that distinguished our Lord. We do not know exactly what doy he wos born. De- cember 25 is oniy mon's colculatîon of the day of his birt'h. This is mere speculation, for we do not know for sure. Usually, the birthday of great men is celebrated. We celebrate the day of Lincoln's birth. We mark the birthday of Washington, ond that of Jefferson, etc. But Ín Christ's case it was dîfferent. It was the death that 15 wos singled out in scripture for special notice!

it was not the social standing of Christ's fomily thot made hîm greot. When he was born his mother made the offering of the poor, two turtledoves, for her cleansing (Lk. 2:22, 24). This provision had been made in the low of Moses for those who were not financiolly able to make the greater offerîng. Christ did not come, therefore, from the oristocrocy, but from poverty.

It wos not his childhood days that placed Jesus in his unique class. We know of but on incident or two during his childhood days. We know that he was obedient to Mary and Joseph (Lk. 2:51). We know thot "the child grew, and woxed strong in spirit filled with wisdom: and the grace of God was upon him" (Lk. 2:40). We also know that he was "in the deserts till the day of his shewing unto Israel" (Lk. 1:80).

In Luke 2, we have the incident of his being lost by hîs parents when he was but twelve years of age. These things we know, but we do not know whot games he played as a child, nor iust who his playmates were.

It wos not the length of his life thot made him rank above others. Me- thuseloh was distinguished os the oldest, but Christ was neither the oldest nor young- est. Methuselah odded a lot of years to his life, but Christ added a lot of life to his years! He was here for such a brief time, but he made every moment count.

I don't know iust how accurote these figures are, but it has been calcu- lated that Jesus lived between twelve and thirteen thousand days, ond less than fifty of them are descrîbed at all as told by Motthew, Mark, Luke ond John,

What about Christ's physical oppeorance? Was this the thing that made him so different from others? Here agoin we have very lîttle information. No one knows exactly what he looked like, physically. Whether he was 5W", 5'10", or 6'2" tall, we cannot be certain. From isaioh's prophetic description of him, we know that he was not the most hondsome man on eorth. "And when we see him, there is no beauty that we should desire him" (Isa. 53:2).

Christ never won a contest in handsomeness. There is no authentic picture of Jesus. I have often wished that i could hear his voice, and observe the tone and quolîty of it. it must have been filled with kindness and compossion, yet stern- ness. We con be sure that Christ was no weakling (as mon often pictures him), for he was able to "go to the limit" of physical enduronce. He could fast for forty days (Matt. 4), and it takes a man in good physical condition to do thot.

Was Christ distinguished os a great fînancier? Or, as o greot ond successful business man? We don't know how much he mode as o carpenter, or whot financioi arrangements were made for his sustenonce. We are left in the dork as to 76 his financial stotus, except thot he was by no meons rich! He "had no where to lay his heod" (Matt. 8:20).

Jesus never travelled very far from home, so he was not known as a greot world traveler. He was not o greot polîtical figure. He refused to be made king on eorth, which mony could not quite understand.

Christ was never known os a winning athlete, nor as the president of an institution on eorth. No mention is mode of his taking any "blue ribbons, " "goid medals, " or "bronze ploques. " No town was ever named for him. He was not an inventor. He never wrote a book. The oniy thing he ever wrote with his own fin- gers (of which we can be sure) is something în the sand, ond no one knows what he wrote there.

Do We Know What Distinguished Him?

We are lefttoguessabout some things, but not about other things. None of the things mentioned above made Christ the Being he was. What did distinguish him? Do we know? Can we be sure?

Suppose we were to take a poll omong the readers of these lines and ask your onswers to these questions? I'm sure al! of you have some belief in Christ, and possibiy o pretty high oppraîsal of him. It would be quite interesting to see iust how men would oppraise himl There would probably be some estîmations on which we could all agree; but there would, no doubt, be some on which there might be a bit of disagreement.

Conceived of the Holy Spirit

Why should there be serious disagreement in our oppraîsal of Christ, if we take the Bible account of him? Christ's eulogy is so vividly pictured în the New Testament. One of the first great eulogies is that he was "conceived of the Holy Spîrit."

This poînt would probobly be one of the matters on which there would be disagreement, should such o poll as mentioned above be token. But, this one thing — hîs origin—puts Jesus in a class oll by himself! No one else had ever been born like that, and no one else ever will. He was a heavenly chîld with on earthly mother; he was an eorthly chiid with a heavenly Fother. 11

Let's Reason Together

Some basic prînciples, bosed on scriptural references, should be loid down, first. Then, ît would be wise to propose some questions, which questions will heip clorify the matter ot hand.

Study these quotations, or facts so evidently based on quotations. The later questions will be based on these facts.

(1) "Behold, a virgin shall be with child, ond sholl bring forth a son, and they shall call his nome Emmanuel, which being interpreted is, God with us" (Mott. 1:23).

(2) ". . . the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose nome was Joseph, of the house of David; ond the virgin's nome was Mary" (Lk. 1:26, 27).

(3) "And the angel said unto her, Fear not, Mary: for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and bring forth o son, ond shalt call his name JESUS" (Lk. 1:30, 31).

(4) "Then said Mary unto the angel, How sholl this be, seeing I know not o man?" (Lk. 1:34).

(5) "And the angel answered and said unto her, The Holy Ghost sholl come upon thee, and the power of the Highest shall overshadow thee: therefore olso that holy thing which shall be born of thee shall be called the Son of God" (Lk. 1:35).

(6) "Now the birth of Jesus Christ was on this wise: When os his mother Mary was espoused to Joseph, before they come together, she was found with child of the Hoiy Ghost" (Matt. 1:18).

(7) Joseph was much perplexed about all of this, to be sure. "But while he thought on these things, behold, the angel of the Lord appeored unto him in a dream, saying, Joseph, thou son of David, feor not to toke unto thee Mory thy wîfe: for that which is conceived in her is of the Holy Ghost" (Matt. 1:20).

(8) Joseph "knew her (Mory) not tîll she hod brought forth her firstborn son: and he called his name JESUS" (Matt. 1:25).

(9) Jospeh went to be taxed, being occompanied by "Mary, his espoused wife, beîng great with child" (Lk. 2:5). 78

(10) Even though Mary couidn't quîte understand all of this, nevertheless, she resîgned her wili în God's by saying, "Behold the handmaid of the Lord; be it unto me accordîng to thy word" (Lk. 1:38).

Some Important Questîons

(1) Who wos Jesus' father, if he were not born of a_ "vîrgin"? You say, "Joseph. " Moy I ask how could Joseph be the real father of Jesus when, "before they (he and Mary) came together, she (Mary) was found with child of the Holy Ghost" (Matt. 1:18)? Joseph was called o "iust man, " but how could he have been so coiled if he became the fother of a child out of wediock? Why would Joseph be so surprised and perplexed (Matt. 1:20)? Just how couid Joseph have been the real fother when "he knew her (Mary) not till she had brought forth her firstborn son (Mott. 1:25)? 'm.

... - iry-,*} (2) Was Jesus born "out of wediock"? He was, if he were not born of a '>•• 'íí'?' "virgin." If not, why not? .••.PJ[:}y.

:>>•'•'.• : •-. .

••^î «;:•'''-••'> (3) Why was Jesus' mother called a virgin? Read again Matthew 1:23 «• • '•.•!•'•• •„•>•',• and Luke 1:27.

(4) How could Mary be "with child" without "knowing a man" (Lk. 2: 34)?

(^) ^^P^Q'*^ th^ expression, "conceived of the Holy Ghost" (Matt. 1:20). It cannot be explaîned, except on the grounds of the "vîrgin birth."

(6) Explaîn the expression, "found wîth child of the Holy Ghost" (Matt.

1:18). "~ ••', ri'. ••.V'^.''- ••'•i-Í.Í-* • \ • •} (?) How could Christ be the "oniy begotten Son of God" (Jno. 3:16; v'- Heb. 1:5; 5:5)?

(8) How would Chrîst have been distinguished from John who wos "fiHed wîth the Holy Ghô'$t''^li^ hîs birth (Lk. 1:15)?

(9) How couid Christ be God, or Emmanuel, whîch means "God with us" (Isa. 9:6; Matt77123")?

(10) How could he have been wîth God from, and în, the begînning (Jno. 1:1; 14; 8:581?

(11) Expioin the phrase, "seed of the woman" (Gen. 3:15). It is under- 79 stood that the mammalîan seed belongs to the man. in Christ's case ît wos different. in prophecy of Jesus' birth, ît was soid that the "seed" would beÍong to the womon. Why? This is called o "bîologîcal miracle, " ond becomes one of the great distinguishing feotures of our Lord's existence on earth! Christ's "comîng în the flesh, " or the beginning of his earthly lîfe, was different from all other conceptions of birth. ^

(12) Explain tliie change^of languoge in Matthew, chapter 1. "Abraham begat Isaac, ond Isaoc begat Jacob, " ond so on. Thirty-nine times, by actual count, the word "beget" is mentioned in the long geneology. The language chonges notice- ably when Christ's birth is mentioned. Note, particularly, verse 16: "And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ." Why the change of language?

If Joseph were the literal father of Jesus, why was it not soid, as it wos thirty-nine other times previously, "Joseph begat Jesus"? There must be a reason. Thot reason distînguishes Chrîst os God's "only begotten Son, " and thereby different from others! Joseph did not beget Jesus! Mary gave bîrth to him, but he was "conceived of the Holy Spirit. "

(13) Exploin the testimony o_f the angel (Lk. 1:30-35).

(14) Explain the testimony of Luke, who gave so much information about the mîroculous conceptîon of our Lord. Read again his account of oll that transpired (Lk. l:26ff.; 2:1 ff.). Luke wos o physician, and one would think that he, of oll people mîght questîon such a birth, but, instead, he gives more light on it thon any other writerl He recorded what happened as God guided him. Explain his testirnony, îf you do not believe in the "virgin birth."

(15) Explain the perplexity of Joseph (Matt. 1:20). And, explain the surprise of Mary (Lk. 1:34)!

(16) Just how could the "fulness of the Godhead bodily" dwell in Christ (Col. 2:9)? The oniy plousible explanation would be that which has already been gîven. Poul tells us thot Christ was "in the form of God, " and that he later took upon him "the form of a servant, ond was made in the likeness of men" (Phil. 2:6, 7). Explain all of this, if you stîll oren't convinced of the "conceptîon of the Holy Spirit."

Whot Else?

We couldn't spend too much time on the "virgin vîrth, " because here lies the very heart of our Christian foitK. if he were not born as discussed above. 80 then he wos no more than a mere mon, and is not our Saviourl

In addition to the distinguishing feature of his bîrth, there were other things that made him unique. He was the only mon who, from childhood, seemed to know exoctly why he was born, for at an early age he made it his business to be about the Father's business (Lk. 2:49). He had such an eariy grasp of things.

Jesus was the only one who ever lived a perfectly sînless life. "He was tempted in ali points, iike we are," and "yet without sin" (Heb. 4:15). His enemies searched feverishly to find iust one wrongdoîng în hîs life. Finding none, false witnesses were hired to testify agoinst him. Pilate was forced to admit, "I find no foult în this man" (Lk. 23:4). Our Saviour was completely faultless . . . one "who did no sin, neither was guile found în his mouth" (i Pet. 2:22).

During his crucifixion, it was saîd, "Now when the centurion, ond they that were with hîm, watching Jesus, saw the earthquake, and those things that were done, they feared greatiy, sayîng, Truiy this was the Son of God" (Matt. 27: 54).

The Son of God was the most consistent man who ever lived. Never wos one the complete master of every situation as was he. He said, "My meat is to do the wiii of him that sent me, and to finish his work" (Jno. 4:34).

He Is Our Only Authority

Christ hîmself cloimed to be God's oniy begotten Son, and he was the oniy one who could make good that claiml He never made a promise that he wasn't abie to fulfîll. Through miraculous manifestations he hod proved that his power came from on high. No one could do all that he didl Even the disciples were at times baffies ot his morveious might.

Now, he has become our authority. "AH authority, " saîd he ofter being roised from the dead, "is given unto me in heaven ond in earth" (Matt. 28:18). He told hîs disciples to "teach, baptizing them in the name of the Father, and Son, and Hoiy Ghost, teachîng them to observe all thîngs whatsoever I hove commanded you" (Mott. 28:19-20).

In the language of Christ's mother, "Whatsoever he (referrîng to Christ) SQÎth unto thee, do it" (Jno. 2:5). Christ is the Word (Jno. 1:14) thot was made fiesh. We cannot afford lightiy to esteem anything he soys. His word wili {udge us at the last day (Jno. 12:48). 81

Christ soid, "For os the Father hath life in hîmseif; so hath he given to the Son to have life m himseif; and hath given him authority to execute iudgment also, becouse he is the Son of mon" (Jno. 5:26, 27). Some day he will speak, ond "ali that ore in the groves shali heor his voice, and sholl come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of domnation" (Jno. 5:28, 29).

Respect the authorîty of Christ. Don't ever question anythîng he might demand of you. With Peter, we too, should say, "Nevertheless, at thy word, I wili" (Lk. 5:5).

He is the Author of Eternal Salvatîon

What is our "hope of eternal glory"? it îs "Chrîst in you" (Col. 1:27). Jesus' deoth, buriol and resurrectîon have become some of the most sîgnifîcant events in humon history. "With hisstripeswe are healed" (I Pet. 2:24). He took our ploce ot the cross, ond "become sîn for us" (11 Cor. 5:21).

Jesus died an innocent, vîcarious deoth, but he dîd it willingly (Jno. 10:17, 18). His blood con cleanse "from all sin" (I John 1:7). He is our "advocate" and "the propitiation for our sins" (I Jno. 2:1, 2). For one of the greatest eulogîes of Jesus' deoth, and its signîficance for mortol man, read the twelve verses of Isaiah 53. There we are toid that "the Lord hath laîd on hîm the iniquity of us ali" (verse 6).

But has Jesus "paid it all"? He has, but is there nothing for man to do? Wîil aii be saved? Is mon reiieved of all responsibilîty? Certainly not. "He became the author of eternol soivation unto aii them that obey him" (Heb. 5:9). This passage limits saivotion only to those who accept and obey the Lord.

Christ has become "the outhor and finisher of our faith" (Heb. 12:2). How do we get such faith? Well, fîrst, we must realîze that there is iust "one faith" (Eph. 4:5). To possess that faith one must read the "evîdence" our Lord has given, for there must be "evidence" before there can be "faith" (Heb. 11:1). "So then faith cometh by hearing, and heorîng by the word of God" (Rom. 10:17). "And many other sîgns truly did Jesus in the presence of his disciples, which ore not written în this book: but these are written thot ye might believe that Jesus is the Christ, the Son of God; and that believing ye might hove life through hîs name" (Jno. 20:30, 31).

When man belîeves somethîn^, ^vidence for which the Bible does not furnish, could it be soid that Christ is the "author" of such faîth? Not in any sensel Chclít is not the "author of the foith" of the doctrine of "foith only, " for 82 the Bîble teaches to the contrary (Jas. 2:24). Christ becomes the outhor of foith that is built upon Bîblîcal evidence.

Have You Exolted Christ?

Christ has been distinguished from all others, but have you exalted him above all others? Have you distinguished him in your own life as the Supreme Com- mander-in-Chîef?

Christ hos osked you to believe that he îs the Son of God (Jno. 8:24). Without that foîth, you connot please God (Heb. 11:6). Do you truly believe it? Do you believe every word soîd in the Bible about our Master? If not, read again the wonderful and thrillîng evidence of him, that you might come to believe!

The Lord hos also osked you to repent of your sins. He so clearly and unmistakobly tought, "Except ye repent, ye shall all likewise perîsh." He tried to drive home this greot truth by repeating it a sentence later (Lk. 13:3, 5). Have you repented? Have you turned from your sins? If not, read the occount of iust how o man dîd repent (Matt. 21:28-31), and "go, do thou likewise"! Study about the "goodness of God" whîch "leads to repentance" (Rom. 2:4).

Jesus desires that you confess his name before the world. if you will do it, he will confess your nome before his Father (Matt. 10:32, 33). But, it is not enough merely to give mentoi consent; you must "do the will of the Fother" (Lk. 6:46; Mott. 7:21-23).

The Lord has asked you to be baptized into him (Rom. 6:3,4). In so doing you will "put on Christ" (Gol. 3:27). Thîs baptism, however, is o "burial" ond "resurrection, " symbolizing the death, buriol and resurrection of Christ (Rom. 6:3-7; Coi. 2:12). It must be "for the remissîon of sins" (Acts 2:38). Have you been boptized as the Lord tought? If not, "why tarriest thou? arise, and be baptized, ond wash awoy thy sîns, calling on the name of the Lord" (Acts 22:16).

The Master then osks that you worshîp him "in spirit and in truth" (Jno. 4:20-24). Are you doing thot? If not, begin giving unto him and his Father the homage due them. Only in this way can you "distinguish Christ" in your own life!

Christ is either ALL or NOTHING AT ALL! Make him your "oll, and in ail"(Coi. 3:11). THE KiNGAND HIS THRONE

By Athens Cioy Puilias

The centroi messoge of the Bibie îs the soivation of man. In this drama of human redemption of the personaiîty of Jesus the Chrîst, "the King of kîngs ond Lord of lords, " odorns the center of the stage. He is caiied "Wonderful, Counseilor, The mighty God, The everiosting Fother, The Prînce of Peace" (isah 9:6), "the rose of Sharon, " "the brîght and morning star. " The Old Testament scrîptures point forword to him in hope. In the New Testament he is reveaied în kingly glory. Our purpose is to troce thot series of dîvînely-dîrected events by which Jesus obtoîned the throne of his fother Dovid.

The Meaning of Throne

Literally, the word throne means "the seat on which a kîng sits on cere- moniol occasions." Solomon hod the most magnificent throne in this sense thot the worid has ever seen. It wos made of solid ivory and overlaid with pure goid. More often, the word throne is the symboi of sovereign power and regai dignîty. For example, that îs whot Phorooh meont when he said to Joseph: "Only in the throne . will I be greoter than thou."

Focts Concerning the Kingdom

God definîtely predicted the estobiishment of the kingdom over whîch Jesus now rules. Through Daniel he soid: "And in the doys of these kings shali the God of heaven set up o kingdom, whîch shaii never be destroyed." Danîel 2:44. Referring beyond question to this prophecy Jesus said: "The time is fulfilled, ond the kingdom of God îs at hand." Mark 1:15. On another occasion Jesus asserted that the kingdom wouid come during the lifetime of those who heard him: "Verîiy l say unto you, That there be some of them that stand here, which shall not toste of death, till they have seen the kingdom of God come with power." Mark 9:1. The kîngdom came with power on the first Pentecost foliowîng the resurrection of our

=í'«H*' í

sr tr 84

Lord. Thereofter the kingdom is spoken of os an accompiished fãct. For exompie, Poul, writing to the Colossians, expressed gratitude to God "Who hath delivered us from the power of darkness, and hath transiated us înto the kîngdom of his dear Son." Coiossians 1:13. In Hebrews 12:28-29: "Wherefôt*e we receiving a kingdom which connot be moved, iet us have groce, whereby we moy serve God acceptably with reverence ond godiy feor: For our God is a consumîng fire."

To deny that the kingdom now exists is to deny the word of God.

Facts Concerning the Messiah

God toid Abraham: "In thee shail all the families of the earth be blessed." Genesîs 12:3. Paul explains cleoriy the meaning of this promise: "Now to Abrohom ond hîs seed were the promîses made. He saith not, And to seeds, os of many; but as of one, And to thy seed, which is Christ." Galatians 3:16. Speakîng of this very point Jesus saîd: "Your father Abraham reioiced to see my day: ond saw it, and was giod." John 8:56. Through the magic eye of faith Abraham caught a giîmpse of "the light of the world." Through the Old Testament, prophecies concerning the Messiah are to be found. In fact, the Old Testament ends on that very note: "Behold, I will send my messenger, ond he sholl prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts." Malochi 3:1.

Facts Concerning the King and His Throne

The spirituai realities of the New Testament often have a type in the Old Testoment in the form of some physical reolity. This is true with reference to the throne which Christ now occupîes. When rebellious Saul was found unworthy to continue on the throne of Isroel God promîsed that throne to David: "... the Lord hoth sworn to Dovîd . . . To translate the kingdom from the house of Soul, ond to set up the throne of Davîd over israel and over Judah, from Don even to Beersheba." li Samuel 3:9-10. Later Jehovah, speaking to David, added: "And thy house and thy kingdom shaii be made sure for ever before thee: thy throne shail be establîshed for ever." II Samuel 7:16. David prayed to Jehovah în the some servant's house for a greot while to come . . . therefore now let it pleose thee to bless the house of thy servant. that ît may continue for ever before thee; for thou, O Lord Jehovoh, host spoken it: ond wîththy blessîng let the house of thy servont be blessed for ever. " II Samuel 7:19, 29. David remembered God's word when he was aboutito pass the throne to Solomon: "That the Lord moy continue his word which he spake:concerning me, saying, If thy chiidren toke heed to their way, 85

íowalk before me in truth with all their heart and with all their soul, >fhere shaJI not faîl thee (saîd he) o man on the throne of isroel." I Kings 2:4.

In the Psalms there îs an even more po nted reading: "I have made o covenant wîth my chosen, I have sworn unto Davîd my servant, Thy seed wiil I estob- lîsh for ever, and build up thy throne to all generations. " P.salms 89:3-4. "My covenant wîli I not break, nor alter the thing that is gone out of my lips. Once hove 1 sworn by my holiness that I will not lie unto Davîd. H s seed shall endure for ever, and his throne os the sun before me." Psalms 89:34-36. "The Lord hath sworn in truth unto David; he will not turn from it: Of the fruit of thy body will I set upon thy throne. " Psalms 132:11. The prophet Isaiah adds further evidence: "For unto us a child is born, unto us a son is given: and the government sholl be upon his shoulder: and hîs name shall be called Wonderful, Counsellor, The mighty God, The everlastîng Father, The Prince of Peace. Of the increose of his government and peace there sholl be no end, upon the throne of David, ond upon his kingdom, to order it, and to establish it with iudgment and wîth iustîce from henceforth even for ever. The zeal of the Lord of hosts will perform this." Isaiah 9:6-7. "And there shali come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots." Isaiohi 11:1. These passoges establish several basic truths:

1. That God promîsed David that his (David's) throne would continue.

2. That it was to continue in some one great king and not în o series of eorthly monarchs.

In the New Testament an angel from God in speaking to Mary reaffirms the covenant with Davîd and designates Jesus as the one to sit on Davîd's throne occording to God's promise: "And the angel saîd unto her, Fear not, Mary: for thou hast found fovour with God. And, behold, thou shalt conceive in thy womb, and bring forth o son, and shalt caii his name JESUS. He shall be greot, and shall be called the Son of the Highest: and the Lord God shail give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; ond of his kingdom there sholl be no end." Luke 1:30-33.

The crucifixion ended the earthly career of our Lord. Forty days after the resurrection he ascended into heaven. Acts 1:9. Ten days later the Holy Spirit descended, the kingdom was established and Jesus the Christ begon to reign on David's throne. The apostie Peter took great care to explain this very fact in the first sermon ever preached under the Christian dispensotion. "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore beingaprophet, and knowing that God liad sworn with an oath to him, that of the fruit of his loins, occording to the flesh, he wouid raîse up Christ to sit on his throne; He, seeing this before, spoke of the resurrection of Christ, that his soul was not left in heil, neither his flesh did see corruption. This Jesus hoth God roised up, whereof we aii are witnesses. Therefore 86 beîng by the right hand of God exalted, and hoving received of the Father the pro- mîse of the Holy Ghost, he hoth shed forth this, which ye now see and hear." Acts 2:29-33. The conclusions ore unmistakobie.

1. God promised Dovid that he wouid raise up Christ to sit on his throne (Davîd's throne).

2. God hos done whot he promised to do ~ he hos roised up Chrîst and placed him on Dovid's throne — "Thîs Jesus hath God raised up, whereof we oll are witnesses."

3. Jesus dîd receive the throne "by the right hand of God exaited, and^ havîng received of the Fother the promise of the Holy Spîrit." God through the Holy Spirît promised Dovid thot Christ wouid receive his (Davîd's) throne. Now, says Petér, he hos received thot throne accord ng to that promise. In verse 36, Peter, usîng the foct thot Chrîst was at that moment on Dovîd's throne, conciudes his thought in these eloquent words: "Therefore let ali the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ." Acts 2:36.

Jesus of Nozoreth ot the very moment in whîch Peter spoke was both "Lord" — king, supreme governor — and "Christ" — the anointed, the Savior. Paul writing to Timothy said: "I give thee charge în the sight of God . . . and before Chrîst Jesus . . . Thot thou keep this commandment wîthout spot, unrebukeable, until the oppeoring of our Lord Jesus Chrîst: . . . who ]s the blessed and oniy Po- tentate, the King of kîngs, ond Lord of Lords." I Timothy 6:13-15.

Chrîst Hos Never Sat and Will Never Sit On An Earthly Temporoi Throne

The Jews were given to literol interpretotions. This caused them to often misunderstand the iessons of Jesus. For exampie, Nicodemus couid oniy think of o physical birth when the Moster said, "Except a man be born again, he connot see the kingdom of God." John 3:3. The woman at the weli in Samaria could thînk of no water except ordinary drinking water. John 4:15. Any number of similor cases could be mentioned.

The Jews made the same mîstake in connection with the Messioh and his kingdom. Being intenseiy nationaiistic the Hebrews iong had dreamed of a powerful Jewish state that would dominote the world. Yet if they had understood the O d Testoment prophecîes they would have known better than |o expect th.s: For I have saîd, AAercy shall be built up for ever: thy faithfulness shait thou estabi.sh m the very heavens." Psolms 89:2. Thîs is soid in direct comment on David s throne. See 87

Psalms &9:4. "His seed shall endure for ever, and his throne as the sun before me. it shal.l be established for ever as the moon, ond os a faithful wîtness în heaven. " Psalms 89:36-37.

The lond promise to Abrahom cannot be used as evidence of a future earthly kingdom because that promise wos fulfilled in the days of Joshua. "And the Lord gave unto Israel oM the land which he sware to give unto their fothers; ond they possessed it, ond dwelt tberein." Joshua 21:43.

Jesus proved a bitter disappointment to the Jews by refusing to become an earthly king. Perceiving the Master's remarkobie powers they tried by force to make him become o temporal ruler. Jesus flatly refused. John 6:15. Christ dîd not refuse to set up on earthly kingdom because the Jews reiected hîm, as some would have us believe. Instead, the Jews reiected Christ because he did refuse to establish a material kingdom. Commenting on his kîngdom Jesus soid: "My kîngdom is not of this world." John 18:36. Jesus added thot if his kîngdom were of this world he would have pursued an entirely different course of action.

Furthermore Jesus convinced everyone at the time of his triol and death that he did not plon on earthly kîngdom. The Jews wanted a temporal monarchy and they crîed: "Let him be crucified." Pilate, who, as a representalive of Rome, would certoinly have opposed ony and all attempts to set up a temporal state said: "I find no fault in this man, " Luke 23:4 and "I am innocent of the biood of this just person." Matthew 27:24.

Jesus now reigns from heaven where he sits at the right hand of God. "We have such an hîgh priest, who is set on the right hand of the throne of the Mo- Íesty inthe heavens. " Hebrews 8:1. Psalms 110:4 declares: "The Lord hath sworn, and will not repent, Thou art a priest for ever ofter the order of Melchizedek. " "Behold the man whose name is the BRANCH; . . . shall build the temple of the Lord: . . . and he shall bear the glory, and shall sit and rule upon his throne, and 1ne shall be a priest upon his throne." Zechorioh 6:12-13. In Hebrews 8:4 the writer says: "If he were on earth, he would not be a priest at all." Certoin conclusions ore evident:

1. Christ now reigns în heaven as prîest and king.

2. He îs a prîest forever.

3. Therefore be will never return to this eorth to set up or reign over a tempordl''kmgdom. 88

"Then Cometh the End"

The reign of Chrîst on David's throne wiii continue until Christ returns to iudge the world ond gather his ioved ones home. Paui specifîcaiiy says so: "But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have deiivered up the kingdom to God, even the Fother; when he shaii have put down ail rule and aii authority ond power. For he must reign, till he hath put ail enemies under his feet." I Cor- inthîans 15:23-25. The second coming of Christ wiii mark the end of his reîgn, not the beginning.

The second coming of Christ wiii mork the consummation of God's long and costly effort to redeem the human famiiy from the bondage of sin. God sent his son to save us. To that end Jesus died, arose, ascended to heaven, estabiished the kingdom and now reigns over it. Some day Jesus will return to iudge the world. The redeemed wili be delivered to God the Father; the remainder condemned forever. The work of saivatîon wiil be finîshed. "For the Lord himself shali descend from heoven with a shout, with the voice of the archangei, and with the trump of God: and the dead in Christ shali rise first: Then we which are aiîve and remain shoil be caught up together with them in the clouds to meet the Lord in the oir: and so shail we ever be wîth the Lord." I Thessalonians 4:16-17. I pray that we moy be among that number who shall "ever be with the Lord."

A Solemn Warning

Pagonism ever knocks at the door of Christianity with its materialistic conceptions of spiritual truth. The ancient religions of Persia, Greece, and Rome were built oround a poiîtico-religious dream of an earthly empire where ease and luxury would prevail. This whole structure is exoctly the opposite of the spirituoi reaim whîch God did estobiish through Jesus Christ.

Judaism developed the same physicoi picture of the kingdom of God. In their selfish, notionalistic minds they thought that the Messîah would literally restore the physicai glory of Israel as it was in the heyday of Solomon. They crucified Jesus of Nozareth because he refused to fit into their crude plons. Like their pagon neighbors, the Jews couid not rise in their thinking above their national and temporal ambitions.

The total coilapse of the Jewish state in 70 a.d. shouid have buried forever the restoration theories concernîng the kingdom and the throne of Dovid, Un- fortunotely certain teachers in the church revived the ideo under the general head of premillenniaiism. Irenaeus ond Tertuiiion were prominent omong these teochers 89 asserting thot Christ wouid reign for 1000 literal years during o period of universol bliss.^ Clement ond Origen opposed these heresies so vigorously that they were practicoily stomped out.

Periodically since then premillennial teachers have appeared with fal- lacious, materialîstic doctrines concerning the kingdom of God, the throne of Davîd and the second coming of Christ. In recent yeors such teachers have been especiolly active. As o consequence in some places the body of Christ has been seriousiy disturbed. The whoie brotherhood has been adversely affected and handi- capped in its work of preaching the gospel to the whole creation by the disputes, divisions and misunderstandîngs which the teaching of the premillennial doctrines have occosioned. Whatever may be the attendant aggrovating circumstonces the primary blame must foll upon those who insist upon teaching their speculatîve theories, iust as those who brought in the instruments are responsible for that division. Therefore, these teachers by willfully and stubbornly continuing to teoch their unscripturol views (views which they themselves do not consider essential to salvation) have assumed frightful responsibilities before God in iudgment.

In Conclusion

God has faithfully performed the promises which he made of old to Abra- ham and to Dovid. The Messiah came according to the scriptures, received the throne of Dovid on the first Pentecost following his resurrection and sits enthroned now ot the right hand of God. The vital question for your personal consideration is this: Does he reign in my heart; have I enthroned him in my life? Since Jesus is our King, our lives must be subiect to his rule. It is o shomeful tragedy to see thousands of nominal citizens in the kingdom of God allowing Satan to rule their I ives.

This troubled worid could have peace, now and forever, if Christ truly governed the hearts of men. May we who enjoy citizenship in the kingdom of God take every precoution to elevate the Christ before our fellow men. Weary souls are looking our way. Nations tired of carnal strife may turn their eyes upon us. I humbly pray thot they moy see in us and through us "the light of the world." JESUS CHRIST, THE WAY, THE TRUTH, AND THE LIFE

By M. Norvel Young

Do you sometimes osk yourself: where did I come from? Why om I here? Where am i going? How can I understand whot God is like? Is there someone to guide me through every day, to help me solve my problems? Why do I not olways do the right thing by myself? Why do i sometimes "miss the mark" (which is the original meoning of the word "sin")? If these questions arise within you, then you will be interested in learning more about Jesus Christ!

Chrîst the Answer

Robert Brownîng once said: "The acknowledgement of God in Christ oc- cepted by thy reoson solves for thee all the problems in this world and out of it." Chrîst is the answer to all your problems ond oli the problems of the world. Man's greotest need thîs hour and every hour is redemption from sin. The Bible teaches that "It is not in man that walketh to direct his steps." Jesus has come to tell us how to iive so that we can iive forever with Him în heaven. Listen to Hîs words, "Let not your heort be troubled: ye believe în God, believe olso in me. in my Father's house are many monsions: îf it were not so, 1 would have told you. i go to prepare a place for you. And if I go and prepare a ploce for you, I will come again, and receive you unto myself; that where lam,there ye may be also. And whither i go ye know, and the way ye know. Thomas saith unto hîm, Lord, we know not whither thou go- est; ond how can we know the way? Jesus saith unto him, I am the way, the truth, ond the life: no man cometh unto the Father, but by me" (John 14:1-6).

How About You?

Jesus wants to be the way, the truth, ond the life for you, if you will occept Him os the Son of God, your Savîor and follow Him day by doy.

90 91

Perhaps you do not know much about Jesus, except what you may have leorned os a child or run across in the newspapers and magazines or heard occasionally on the rodio or television. You may well osk "How con He be the way, the truth, ond the life to me?" That îs o good questîon. The first step in following Him is to leorn who He is and what He stands for. The place to find this information is in the Bible.

The Bible Is About Christ

The whole Bible is really written about Jesus. He is the golden thread that goes from the promise of His coming in the first chapter of Genesis to the promise of His coming agoin in the last chapter of RevelatÍon. The Oid Testament reveals God's dealings with man in centuries before Christ. God's promises to men like Abroham, Isaac, and Jacob look forward to the coming of Jesus, the Son of God. There are over 300 prophecies in the Old Testament describing rhe life, death and resurrection of Jesus. God made an agreement with Abraham that al! the notîons of the earth should be blessed in him (Genesis 18:18, Acts 3:25). This promise was reaffirmed to Isaoc and Jacob. God made a special covenant or ogreement with the Jews os a notion. He gave them a set of rules or laws through Moses. These laws were given to guide men ond prepare them for the coming of Christ. "Where- fore the law was our schoolmaster (tutor) to bring us unto Christ, statement, "I am the way, the truth, ond the life." This faith is come, we are no longer under a schoolmaster" (Galatians 3:24). Jesus lived a perfect life. He fulfilled the law of Moses and naîled it to the cross" (Colossians 2:14). So today we do not go back to Abraham or Eliiah or Moses to find the way to God, but we come to Christ to hear Him.

This was dramatically illustrated by God on the mountain where Jesus wos transfigured, as recorded in Matthew 17. Peter, James and John sow Christ appearing with Moses and Eiîiah. Peter thought thot it would be good to honor each one alike with 0 tobernacle or place to worship, but a voice from heaven said, "This is my beloved Son. . .hear ye him. " When the voice was gone Jesus wos alone. Let us hear Chrîst!

Jesus Is the Way

if we were to attempt to describe Christianity to one who had never known onything about ît, we probably could not find a better way than to use the words of Jesus in this thot we might be iustified by faith. But after that deols with the three fundamental aspects of the Christian religion. First, let us notice "the way." 92

The expression, "the way" emphasizes the foct thot Christianity is a mode of conduct.^ It is a religion of doing, not merely of accepting o certain set of ideos. It is a religion of oction ond experience. Jesus Christ is the woy, the highwoy to God, the way of righteousness, the way of solvation, the way to heaven. Too mony people hove confused modern church-onity with real Christianity. Too many people have thought that becoming o Christion consists of ioining some religious porty or denomination and depending upon certain prescribed services ond the paying of certain prescribed dues. They have looked on the matter of being o Christion in very much the some light as they would look on the matter of ioining a civic club or o P.T.A. But the Bible teaches that Jesus Christ îs The Way.

This means that if we follow Him, He wîll change our manner of life, the way we iive every day. Christianity is not iust o way of looking at certain things, it is the certoin way of lookîng at everything. To follow in the way of Christ means that we will let Him dîrect us in every situation, that we will completely trust Him ond His iudgment. In every decision, we will ask the question, "What would Jesus have me to do?" Only in this manner can we truly make Jesus the way of lîfe, the the way to God for us.

How Early Followers Behaved

Let us notîce how the first followers of Chrîst after His deoth, resurrection and ascension into heaven followed in "the way." Jesus promised the apostles that they would receive the Holy Spirit in such a manner as to guide them into all truth (John 16:13). After Jesus ascended to the right hand of the Father, the Holy Spîrit did descend in a miraculous measure upon the apostles on the day of Pentecost as recorded in the second chapter of Acts. They preached Jesus as the Christ: "A man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know" (Acts 2:22). When people realized that this Jesus whom they had crucified was indeed the Lord ond Christ, they were pricked in their hearts and soid to Peter ond the rest of the apostles, "Men and brethren, whot shail we do?" And Peter answered, "Repent, and be bapt zed everyone of you in the name of Jesus Christ for the remission of sins, ond ye shall receive the gîft of the Holy Ghost" (Acts 2:37, 38). "Then they that gladly received his word were baptized: and the same day there were added unto them obout three thousand souls . . . And the Lord added to the church daily such as should be soved" (Acts 2:41, 47). Thus the first belîevers obeyed the gospel and were odded by the Lord to His spirituoi body, the church. They began walking in the way of Christ. They had not joined any denomînation or sect. They were sîmply calied Christions (Acts 11:26). Many others accepted Jesus as the woy in the same monner and begon walking in His woy. 93

A Personal Motter

As an illustrotîon of how simple and personol thîs early Christianity wos, we turn to the eighth chapter of Acts and read about on important man from Ethiopio and o Chrîstîan by the name of Phîlip who preached unto him Christ as the way. As they were riding along in the Ethiopian choriot he decided thot he wanted to follow Jesus as the Woy. He did not have to woit until ony church or congregotion expressed its approval of his following in the way. He simply said to the Chrîstion who wos tellîng him about Jesus, "See, here is water; whot doth hînder me to be baptized? And Philip said, if thou belîevest with all thine heart, thou mayest. And he answered and said, 1 believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Phiiip and the eunuch; and he baptized hîm. And when they were come up out of the water, the Spîrit of the Lord caught away Philip; that the eunuch saw him no more: and he went on hîs woy reioicing" (Acts 8:36-40). This illustrates how simple it is to begin walking in the way of Christ. it is a personal decision. Wherever the gospel of Christ is preached, wherever men read obout Christ in the Bibíe and learn that He îs the Son of God ond want to follow Him as the way, they con belîeve on Him, and repent of their sins and confess their faith in Him and be baptîzed and go on theîr way living every day in the way that Jesus reveals in His will, in the New Testoment. (Read Acts 22.) This is simple New Testament Christianity in contrast to modern church-anîty.

A Soldier Convert

This same personol religion is illustroted in the case of a soldier by the nome of Cornelîus in the tenth chopter of Acts. He wos alreody a good moral man. The scriptures say that he was a devout man ond feared God and gove much alms to the people and proyed to God always. And yet, he needed to learn obout Jesus Christ. He needed to send for Peter who wouid tell him "words" whereby he and all his household should "be saved" (Acts 11:14). He sent for Peter and heard these words ond believed in Jesus Christ together with those whom he had called in to iîsten to Peter's words and he penitently was boptized in the nome of the Lord. We do not find hîm applying to some church or denominotion for opproval or disopproval. He did not ioin a church as you wouid ioin a club. Rather we find him accepting the Lord and beginning to wolk in the way. He believed and expressed his faith by repenting and being baptized. The same kind of story is repeated Ín the case of Lydia ond her household in Acts 16. The same action was taken by the Philippian Íaîlor ond those with him and by the Corinthîans who heoring Christ preached, "be- iieved, and were baptized" (Acts 18:8). Of course, there have been always those who preferred the broad way that leads to destruction rother than the narrow way that leads unto life (Matthew 7:14). But the undenomînatîonal church of Chrîst 94 grew like a mustard plant as men changed their lives ond began foilowing in the way of Christ.

Just as these eorly Christians follovyed the way of Christ, personally and simply, so we today can take Him as our oniy way, and guided by Hîs teachings, în the scriptures, we can follow a new ond livîng way which He has consecrated for us (Hebrews 10:20).

This woy will lead us to love our neighbor as ourselves. It wili keep us humble and consecrated to God as our Fathers. This way wiil lead us around the swamps of seifishness and iust and covetousness. in thîs way we v/ ii know the fruits of the Spirit, "love, {oy, peace, long suffering, gentieness, goodness, faith, meek- ness, temperonce ..." But Jesus is more than the way of life. He is also the truth.

Jesus Is the Truth

Jesus is the personification of the truth. He came to reveaf the truth about God, to demonstrate to us what God îs like. He says to us, "ye shall know the truth, ond the truth shall make you free" (John 8:32). And again he says, speaking of God, "Thy word is truth" (John 17:17). Only truth can set us free from sin and the most profound truth in all the universe îs the confession that Peter made concerning Jesus: "Thou are the Christ, the Son of the living God." This is the funda- mentol truth of the Christian religion. This is the essential element in true Christian faith. This is the creed of Christians through all ages.

Truth Is Essential

In this age of scientific discovery man has come to a new apprec ation of the power of truth. Men used to thînk it dîdn't make too much difference what they thought about the shape of the earth or the theories that they had concerning the nature of the atom. Now we have seen the power of d scovering the rrurh of God concernîng the smollest structure of this materiai world, the atom. 3y 'earn- ing the truth about it, we have been abie to unleash tremendous energy for good or for ill. Just so in the spirîtual realm. Truth is supremely Ím.portant. Man may be înclined to say, "Oh it doesn't make any difference what you believe iust as long as you are sincere. " But we have learned that this doesn't work in religion. Error and ignorance wîll enslove us. Only truth can set us free, God has revealed Himself, freely, preeminently through Jesus Christ who is the truth, and we learn obout Jesus from the writings of inspired men in the Bible. 95

The New Testoment

The first four books of the New Testament tell us obout what Jesus said and dîd ond the mighty signs that were given that we might believe the truth that He is the Christ, the Son of the living God (John 20). The book of Acts describes the truth obout how Jesus established His church on the day of Pentecost and how His church or body began to spread in the first century. Theepisries from Romans through Jude tell us the truth that Jesus has revealed as to hov/ men shoulc' iive in His kingdom. The book of Revelation descrîbes the truth about the fina' victory of Christ over His enemies and the deliverance of H s church. Jesus teaches us in His word that the church, the spirituai body, is "the piilar ond ground of the truth" and that we as members of the undenominatîona! church should stand for the fcith, having our loins girded obout with the truth (Ephesians 6:14). He tecches us that ail scripture is given by inspiration of God and îs profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man ot God rr.ay be perfect, thoroughly furnished unto all good works (II Timothy 3:16^ 17). He warns that the time will come when men "wili not endure sound dcctrine; but after their own iusts shall they heap to themselves teachers, having Ítching ears; and they shall turn a- way their ears from the truth, and shall be turned unto fables" (II Timothy 4). As long as we follow Christ and His teachîng, we wili be waikîng în the way of truth. Let us abandon the creeds of men, for fallibie men cannot give us the trutn. Only Chrîst can reveal unto us the "foith which was once For all deiivered unto the saints'" (Jude 3). To live successfully I must conform my I ife to Hîs truth. I rpust know it and let it guide me in everything I do. I must not depend upon my own ideas or wishes for direction, but upon Hîs truth.

Jesus !s the Lîfe

Chrisitonity îs more thon a set of true doctrines. It is a vital abundant life. It is not iust something we con put on, but it is something that is put in us through Christ. It is an experience, the greatest experience possible to man. Through obedience to the gospel ond continued dwelling "in Christ" tKe real Chris- tian comes to know God. Jesus saîd: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou host sent" (Jdhn 17:3).

Throughout the oges man has sought to know the God of the unîverse. Man îs incurably religious. Even those who claim to be anti-God worship some system like Communîsm or honor some men as prophets of that system, ond develop a religious feeling of loyalty to that human doctrine. The Hindus, the Sun worsnip- ers, the most primitîve savages are all seeking in some monner to understand ond know God. Poul recognized this trait of human nature when he addressed the peopie of Athens over nîneteen hundred years ago: Ye men of Athens, in all things i 96 perceive that ye are very reiigious." Then he goes on to tefl them that God mode them "thot they should seek the Lord, if hoply they might feel after him and find him, though he is not far from each one of us: for in him we live, and move, and have our being ..." (Acts 17).

God Must Toke the Inîtîatîve

But man connot find God or discover His reai nature uniess God chooses to reveai Himself to man. Man can discover many of the marvelous wonders of God's world in the atom ond in the stors. But both experience and the Bible teach thot God has to reveal Himself to man. The initiative had to be taken by the Creator rather than the creoture. So it îs with impartation of lîfe: God is the only one who can give iife. Mon has devised thousonds of ways of destroying life, but he cannot give life. He cannot create even the lowest forms of life to say nothing of human life.

Jesus came to give a new spiritual life to those who would obey Him. "In him wos I ife; and the I ife was the light of men." "For as the Father hath I ife în himself; so hath he given to the Son to have life in himself" (John 1:4; 5:26). This new life begins with o new birth os Jesus explained to Nicodemus. "Except o man be born again, he cannot see the kingdom of God . . . Except a man be of woter and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; ond that which is born of the Spirit is spirit" (John 3.) The Word of God is the încorruptible seed by which we are born agaîn. "Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one onother with a pure heart fervently: being born agaîn, not of corruptible seed, but of încorruptible, by the Word of God, whîch liveth ond abideth for ever" (I Peter 1:22, 23). The Word of God has been revealed to us by "holy men of God" who spake "as they were moved by the Holy Spirit" (II Peter 1:21).

A New Birth

When we receive thîs "incorruptible seed, " thîs Word which is given by the Holy Spirit, we wili belîeve în Jesus Christ as God's Son, the source of life everiasting. Through this Word we will be led to repent and be baptized in water înto Christ, iust as the three thousand were on the day of Pentecost, iust as the Ethiopian eunuch was in Acts 8, just as Poul was in Acts 22. in this way we will be born ogoin of the water (baptism) and the Spirit (through the Word) (See 1 Peter 3:21; l^omans 6:4; Galatians 3:27). 97

The Abundont Life

This new birth leads us into o new life here on eorth an obundant life of faith, hope and love. Jesus said: "i am come that they might have life, and thot they might have it more obundantly" (John 10:10). This wonderfully obundant life is experienced by the newborn Christian walking daily in the footsteps of the Moster, "going about doing good." As o new creoture the "Christ-one" lives on on entirely different basis. He no longer puts himself first, but he daily denies himself ond takes up hîs cross and follows Chrîst. He is not motivated by self-Iove, but by Christ- love. He can say wîth Paul, "For me to live is Christ, and to die is gain" (Phîlip- pîans 1:21). He follows Hîs Savior în humility, letting the "mind of Christ" dwell in him. He has confidence which is not based on his own ability or knowledge, but on Christ, so that he con soy each doy: "l can do all things through Christ wh ch strengtheneth me" (Philippians 4:13). He turns his back upon lust, pride, selfish- ness, drunkenness, envy and such like, for he no longer lîves for the flesh, but Christ. "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of rîghteousness" (Romans 8:9, 10).

Growing in Christ

Thîs abundant life is a life of growth. The new Christian studies the Bible, God's word, iust as a newborn baby drinks milk so that he may grow (I Peter 2:2). He aiways looks at Jesus Christ os the outhor and fînisher of his faith. He iooks at God as his iovîng Father who cares for him. "For ye are oll the Children of God by foith în Christ Jesus. For as many of you as have been baptized into Christ have put on Chrîst" (Galatîans 3:27). He iooks upon everyone who hos obeyed the pure gospei of Christ and is walking in the lîght "as Jesus is in the light" As his brother, regardless of natîonalîty or race. "There is neither bond nor free, there is neîther male nor female: for ye are all in Christ Jesus" (Golotians 3:28). He is moved by the love of God to love all men, but especîally his brethren in Christ

Love a Sign

In fact thîs fundamental good--wilI toword others is a sign of his new re- lotîonship with the Fother. Jesus taught that one sign of His church is love. "By this sholl oll men know that ye are my disciples, if ye hove love one to another" (John 13:35). Again the Bible teaches: "We know that we have passed from death unto I ife, because we love the brethren. He thot loveth not his brother abideth in 98 deoth . . . Hereby perceive we the love of God, because he iaid down his lîfe for us: and we ought to ioy down our iives for the brethren" (I John 3:14, 16). In practicing this way of Christian love a new Christian finds that it is the greotest of all quolities for "God is love" (Read I Corinthians 13). !t is the crownîng grace of the Christ-Way: "add to your faith virtue; and to virtue knowledge; and to know' ledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, ond abound, they make you that ye shall never be barren nor unfruitful in the knowledge of our Lord Jesus Christ" (II Peter 1:5-8).

A Worshipful Life

This abundant life reaches out to God in worship "in spirit and in truth" (John 4:24). The Christian goes to the New Testament to discover {ust how God desires to be worshiped today. He finds that the day of offering animal sacrifices and burning incense in the temple in Jerusalem is gone. Jesus has fulfilled the law given through Moses and "naiied it to the cross." Now, we are to present our bodies os "living socrifices" (Romans 12:1, 2). Our worship is to flow through these avenues described in the New Testament.

(1) Prayer. In public and private the disciple of Christ will find prayer as important to his spiritual life as air is to his physical life. "In nothing be anxious; but in everything by prayer and supplication with thanksgiving iet your requests be made known unto God" (Philippians 4:6 ASV). The church of Christ assembled together to pray, so the Christian today will assemble on the first day of eoch week to worship with fellow Christions according to the pattern revealed in the New Testa- ment (I Corinthians 14:15; 16:2).

(2) The Lord's Supper. The first century Christian assembled on the first doy of each week to keep this memorial feast (Acts 20:7). The Scriptures teach thot each Christion is to examine himself and partake of both the bread and the fruit of the vine. "But let a mon examine himself, and so let him eatof that bread, ond drink of thot cup" (I Corinthions 11:28). This spiritual feast is not a repetition of the sacrifice of Christ or a "mass" but it is a spiritual communion with Christ in memory of His death for us and looking forward to His coming ogoin. Jesus is our high priest "who needeth not daily, as those high priests (under the low), to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself" (Hebrews 7:27; see also 10:18).

(3) Singing. Christianity îs a singing religion. Christians ore happy because of the salvation they know in Christ. Poul and Silas could sing even in prison. The Bible teaches us as children of God: "Let the word of Christ dwell in you rîchly în all wîsdom; teaching and admonishing one another in pslams ond hymns 99 and spirituol songs, singing with grace in your hearts to the Lord" (Colosskins 3:16; see Ephesians 5:19). Although instrumental music was used by the Jews în their worship ond wos commonly used by the pagans in their worship, the New Testament does not outhorize its use in Christian worship. It is conspicuous by its absence in the epistles written to guide the early Chr stians and by its absence in the practice of the early church for generations. Scholars in this field agree with the eminent musicologist, Dr. Curt Soch, in saying: "All ancient Christian music was voca!. " Since Christ is our outhority we must be willing to follow Hîm in this aspect of wor- shîp as in every port of life (Matthew 28:19, 20).

(4) Giving. Mony people in the world have the idea that money is in- herently sordid and that giving is something unspirîtual. The New Testament has more to say on the relation of the man of God to materiai possessions than it does on most other subiects. Money represents time. To give to God a part of what He has gîven us is a spirituol sacrifice. The New Testament teaches us to g've liberally to support the preaching of the gospel, to care for widows and orphans, to relieve the poor. It teaches us to plan our giving and to purpose a.head of time how much we give, and to give regularly on the first day of the week as we have been prospered (I Corinthians 16:1, 2; 11 Corinthinas 9:6-15). Jesus said: "it is more biessed to give thon to receive."

(5) Preaching and Teaching God's Word. When the Christîans a! Troas assembled to "break bread" or observe the Lord's Supper on the first day of the week Paul preached unto them (Acts 20:7). We worship God by talking to Him in prayer, and by listening to Him speak to us through the recding of His word and hearing it foithfuliy proclaimed. "And they continued stedfastly in the apostles' doctrine ond fellowshîp, ond in breaking of bread, and in prayers" (Acts 2:42).

You Can Live Forever

But Jesus is not only the source of abundant life here, but He is the "author of eternal salvation unto all them that obey him" (Hebrews 5:9). Tho Christlan belîeves în life eternol. Jesus promised His disciples that "There is no mon that hath ieft house, or parents, or brethren, or wife, or children, for the kingdom of God's soke, who shall not receive manifold more in this present time and in the world to come life everlosting" (Luke 18:29, 30). Jesus has gone to prepore o place for us and He will come agoin to receive us unto Himself that where He is there we may be also.

This adds o whole new dimension to our life. It gives meoning cnd purpose to every day for we are confident that we sholl live forever witn Christ ond God if we remoîn faithful. We can bear the sufferings of this present time becouse of the glory which shall be reveoled in us loter. (Romans 8:18). "For we know that if our 100,

earthly house of this tabernacle were dissolved, we haye o buîlding of God, on house not made wîth hands, eternal in the heavens" (II Corînthions 5:1). Deoth does not frighten us for we trust in the Lord who is our Shepherd and with the Psalmîst we can say: "Yea, though I wolk through the valley of the shodow of deoth, I wilt fear no evil; for Thou art with me, Thy rod and Thy stoff, they comfort me."

Double Benefits

In the days of the discovery of oil in Oklahoma ond Texas many formers found that there were untold resources under their rich surfoce lands. For yeors they had enjoyed the fruits of the soil, but the drilling rigs dug deep into another oreo of production. Thus they had both the benefits of the soil and the oil. So, Christ leads us to enioy every good thing in this life. His way of live contributes to our health, our pure pleasure in our homes, our ioy in worship and service. But He also digs deeper into our notures and develops resources we did not know we possessed. He releases hidden streoms of ioy to flood our souls as we enioy the knowledge of salvotion and the hope of eternal life in bliss.

Just a Christian

You can and should be iust a Christian, nothing more nor less. Perhaps you ask, "How can I be iust a Christian?"

1. Briefly, you can be iust a Christian by acknowledgîng Jesus Christ os your only Leoder and Savior. Refuse to give to any man or orgonization of men the loyalty Jesus alone deserves. "Neither is there salvation in any other: for there is none other name under heaven gîven among men, whereby we must be soved" (Acts 4:12).

2. Obey the gospel of Christ only. Do not be content with the teachings of men or the creeds which mere human beings have formed. Go back to Christ and His authority. Paul said to those in Rome: "But they hove not oll obeyed the gospei . . . So then faith cometh by hearing ond heoring ond heoring by the word of God" (Romans 10:16, 17). Study your Bible for yourself and obey the gospel reveaied therein, and nothing else.

3. Wear the nome of Chrîst only. The early disciples were given the wonderful name of Christian. "And the disciples were called Christians first in Antioch" (Acts 11: 26). This name means literally "Christ-one" or "belonging to Christ." Peter told members of the early church of Christ to glorify God in that pame (I Peter 4:16). Refuse to wear any sectarian or party name. Honor Christ by 101 wearing His name alonel

4. Be o member of Christ's kingdom and nothing more. Do not contri- bute to the reiigious division which exists today with more than three hundred sectá and denominations competing with eoch other for men's loyalties. When you obey the gospei the Lord wili odd you to His undenominational church or body or kingdom. Work and worship aiways as an undenominationai Christion just as Paul ond Peter, Barnabas and Titus did.

5. Abide in the doctrine of Christ oniy. The first Christians in the church of Christ at Jerusalem obode in the aposties' doctrine. We have this same doctrine or teoching todoy providentiaiiy preserved in the New Testament. Accept nothing as a motter of faith whîch is not taught in the Scriptures. The Bible warns that "whosoever tronsgresseth ond obideth not in the doctrine of Christ, hath not God. He that obideth in the doctrine of Christ, he hath both the Father and the Son" (II John 9). Toke Christ as your only creed or doctrine. This wiil lead you to be iust a Christian, nothing more or less. Then iet God use you to spread His kingdom as you win others to Christ.

Let Him Have His Way!

Are you not wiiling to iet Him be the truth, the way, and Ihe l'rfe for you? Who eise can offer you so much? The wages of sîn are death. if we sow to the flesh we know thot we shall reap corruption. Let us look ahead and see the handwriting on the wall. Without Christ we have no pron»ise, no hope for the future. He olone provides for our soui's deep needs. Let Him have His way with you todayl It is very simple to become a Christian {ust as Paui and Timothy and the eunuch become Christions when the church was new on the earth.

You can toke your New Testament as your guide ond begin a church of Chrîst in your own home if you cannot f înd one which meets the New Testament pottern worshiping in your vicinity. If you do know of a band of Christians who are working.for the restorotion of pure New Testament Christionity, then ask them to assist you. JESUS THE CHRIST

By Fronk Pack

The textof this iesson is drown from the first sermon presentîng Jesus as the Chrîst that was ever preached in thîs world. On the day of Pentecost Peter standing up with the eleven proclaimed to a vast audience assembled in the city of Jerusalem solvatîon through Jesus Christ. When he had set forth the iife of Jesus and the mîghty works of God through Him, and told the story of Hîs death and resurrection he concluded the main arguments in the sermon by saying, "Therefore let oll the house of Israel know assuredly, that God hath made the same Jesus, whom ye hove crucified both Lord and Christ." (Acts 2:26). What a fitting text for this sermon!

Our theme is so broad that we might spend a great number of lessons ex- pioring its varying aspects. A lîfetime of study could not exhaust such o theme. Whot con we do in one lesson? it is obvious that many things must be left untouched, but we can deepen our appreciatîon of Him who is God's Messîoh. We are limiting this iesson, then, to some pictures which come to us from the Hoiy Scrîptures. As one might vîsit an art gollery and look upon a series of paintings, moving from one to onother, we are goîng down through the gallery of God's Word to view a series of word pictures concernîng Jesus the Christ. Each one wîli have its own singular beouty, its special message, its contribution to our appreciation. i invite you to take this journey with me in the greatest of all art gallerîes.

The Eternal Word

The fîrst picture takes us to the very beginning, before the creotîon of the universe. "in the begînning was the Word, and the Word wos with God, and the Word was God." (John 1:1). This Word that later became fiesh, ond bore the earthiy name, Jesus of Nazareth, existed in the beginning. We behold Him having equai giory and honor wîth God the Father and the Holy Spirit. John describes Hîm os being divine in the beginning în his gospel, and quotes from Him in the last chapter of the Bible the words, "I am the Aipha and the Omega, the first ond the lost, the beginnîng and the end." (Revelation 22:13). The Greek ietters Alpha and

102 103

Omega correspond to our English letters A ond Z. All the glory that God had as Father was His as the Son. When Jesus proyed on the night before He went out to die, He asked, "And now Father, glorify thou me with thine own self with the giory which I had with thee before the world was." (John 17:5). The closest and most intimate human relotionship that language can express existed between the Father ond the Son. The Word is God's only Son, the oniy one that shares His nature, that stands truly in the relationship of Son. We Christians are not sons by nature but by groce. Of Him only could it be said that He is God's only begotten Son. The power ond maiesty of God the Father was also that of God the Son.

In this picture of the pre-fieshly Chrîst we see the part that He played in the creation of the universe. "AII things were made through him; and without hîm îs not onything mode that hath been made." (John 1:3). The writer of Hebrews reminds us that it was through the Son that God made the worlds. (Heb. 1:2). Everything in thîs material universe came from Him. He scattered the stars iike a divine sower sows His seed across the fieids of the heavens. I see His hand in the rugged mountain and sweeping plain. His touch is evident in fleecy cioud and ra- diant flower. The unfolding petals of the blooming rose in all their perfect beauty bespeak His creative power. The lofty crags of mountain peaks, the wîldwaves of powerful seas, the vast expanses of the earth, the enormity of the realm of space, the intricacies of the world of the atom, the balance and the beauty of al! things bear testimony to God the Son, who with God the Father and the Holy Spirît created all thîngs. That wonderful work of art, man himself, who in his flesh is so like the animols obout him, but in his spirit so like the God above h m, was likewise created by the Son. Made in the image of God, he is capable of communion with God. He îs endowed with the power of thought, of imagination, and of decision. He can dream and plan; he can work with ideas; he can construct great music and art and buildings that soar. He can conquer the outer reaches of space. What a wonderful work of the Creator! The eternal Word also is responsible for the creationof that great spiritual realm in which worship and fellowship with the Infinite are possible. Spîritual blessings of all kinds find their origin in Him, with the Father and the Holy Spirit. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing inthe heavenly places in Christ." (Eph. 1:3).

The Scriptures do not leave us simply to think of the Son's creotive activ- tiy as lîmited to the initial actions of such a creation. Added to this picture of His orîginal glory and maiesty, of His octivity as the originator of all things is the fact that He sustains the universe. For the universe is not like a watch that con operote apart from its Maker. He upholds "all things by the word of His power." (Heb. 1: 3). Withdrow thot power for one split second, and nothing can stond. His tremendous power everywhere pervades the world that He made, for this world is dependent upon its Creator. 104

The Prophets Saw

After the heavens and the earth were created and man was placed in the Gorden of Eden, sin came to mar the feliowship between God and man. The message of the Scriptures is the message of how a loving God has provided for man's forgiveness and the restored reiotionship between God and man is made possible. The second picture that we see în this great gallery îs that picture of the Messiah to come, presented to us, stroke by stroke, by the prophets of the Old Testoment. No one artist inspîred by the Holy Spirit painted the portrait of the Christ in prophecy. A host of artîsts worked on this picture. One would step up to the canvos of divine reveiation ond paînt a few strokes only to turn the brush over to another prophet who wouid add to thîs portrait. By the time one comes to the close of the Oid Testament, the features of that Christ that is to come stand out clearly and vividly.

When God calied Abraham to soiourn in a land that should afterwards be given to his descendonts for an inheritance, He promîsed, "And in thy seed shall all the natîons of the earth be blessed; because thou hast obeyed my voice." (Genesis 22:18). Paul iater tells us the seed mentioned in this promise refers to Christ. "Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. " (Gai. 3:16). The first great stroke in the prophetic portrait has been made.

Time passes, and Abraham's descendants become slaves in Egypt. From coptivîty God mightily deiivers them under the leadership of Moses and through his mediatorship gives unto these slaves His covenant. That law given at Mount Sinai constituted them a nation under God's kingship. As Moses the lawgiver wos preparing the peopie for the future, he left to them thîs promise, "Jehovah thy God wili raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken." (Deut. 18:15). This prophet from israel, like unto Moses, will have God's word, even aii that God commands him. "And it shali come to pass, that whosoever wili not hearken to my words which I shail speak in name, I will require it of him." (Deut. 18:19). Later Peter in hîs sermon on Soi- omon's porch tells us that this prophet is Jesus Christ. "Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these doys." (Acts 3:24).

Now the peopie settie in the iand of Canaan that God had promised to them. The troubled days of the judges pass, and kings rule over the people of God. From keeping his sheep God caiied David to be the shepherd king of His people, and gives His Holy Spirit to him. The psalmîst kîng gives us the greatest prophecy cor>cerning the sufferings and crucifixion of Jesus Christ thot we hove in the Old Testoment. Psolm 22 opens with Jesus' great saying, "My God, my God, why hast thou forsaken me?" (cf Mark 15:34). It is this psalm thot describes the humilîation 105 and shame to which Jesus was subiected. It prophesies concerning the way in which they set upon Him, stuck out their tongues at Him, mocked and laughed Him to scorn. It descrîbes His burnîng thirst, the piercing of His honds and feet with the nails, the costing of lots for His garments, ond the sealing of His lips with the dust of deoth. The taunts of the crowd that a thousand years later should swirl obout Hîs cross like an angry tide areforetold here. Thîs is truly the psolm of the cross. David oiso adds to the prophetic picture of the Christ the great prophecy concerning His resurrection, "For thou wilt not leave my soul in Sheol; neither wilt thou suffer thy hoiy one to see corruption." (Psalms 16:10). it was this passage that Peter mode use of in his sermon on Pentecost to show that as a prophet David has foreseen the resurrection of Christ from the dead. (Acts 2:27). It was he that looked forword to Christ's exaltation to occupy the throne of David forever. Already the outlines of the portrait ore beginning to show forth, but the picture is not complete.

A host of prophets are waiting ready to add their own strokes to the portrait on the convas of the Old Testament. Isoiah reminds us of the coming Prince of Peace. "For unto us a child is born, unto us a son is given; and the government shali be upon hîs shoulder. And his name shall be called Wonderful, Counsellor, Mighty God, Everiasting Father, Prince of Peace." (isaiah 9:6). His ministry will be to preoch good tîdings unto the meek, bind up the broken hearted and proclaim freedom to the captîves, the opening of the prîsons to those that are bound and proclaim the acceptabie year of the Lord. (isaiah 61:1, 2). Under His rule the moun- toin of the Lord's house will be exalted above the tops of the hills and all the notions wiil flow unto it, learning the way of the Lord and finding the ways of true peoce. (Isaiah 2:2, 3). His rule and kingdom shall be forever and ever. "Of the increase of his government and of peace there shall be no end, and upon the throne of Davîd, and upon his kîngdom, to establish it and to uphold it with iustice and with righteousness from henceforth even forever." (Isaiah 9:7).

But Isaiah aiso sees another aspect of the Messiah's ministry, an ospect of suffering, humiliation and shame. Where is it more strikingly brought out than in the glorious 53rd chapter which is the climax of those beautiful Suffering Servant songs? He wîll be led as a lamb to the slaughter, os a sheep before whose shearers is dumb, so He wiil open not His mouth. Though despised and reiected of men, ac- quointed with grief and sorrows, He will bear our burdens and carry our sorrows. He wili be wounded and chastised for our sîns and by those stripes we shall be healed. Our own waywardness has led us away from God, says the prophet, but the iniquity of each one of us wiii be laîd upon Him. Yet though He has done no vioience nor is there any evîi in Him, God will see the travaii of His soul and be satisfied for the sins of men. He wili bear the sins of many and make intercession for the transgressors, It is Micah that tells us that Bethiehem will be the ploce of His birth. (Micoh 5:2). Zecharioh tells of His triumphant entry, riding upon an ass os a lowly and meek one. (Zechariah 9:9). The Oid Testoment closes with the promîse of Malochi that before tbe great and notable day of the Lord will come Eiiiah the prophet will come, that Elijoh thot we know is John the Baptisf.- 106

Now as you stand back and look at this portrait completed with oll that prophets have saîd, you con see clearly outlined the Messiah in both His humilio- tion, agony, and death, and in Hîs glorious ministry that îs life-giving ond gracious He is to come. This is the future. One leaves the Old Testament portroit with breathless anticipation of whot îs ahead.

The Picture of His Birth

What a strange scene we behold at His birthî He was born in a barn, cra- dled in a trough from which animals ate their hay, "For there was no room for them in the inn." (Luke 2:7). Yet on angelic choir sang His praises in simple shepherds' eors, and they left their sheep in order to find the one who was to be their Savior. ignored and shunted aside by those more important, virtually overlooked amid the press of census taking, the orrival of the Son of God in the world was under as humble cîrcumstances as any man hos known. i dare say that none of you in this audience came înto thîs world under conditions more humble than those of our Lord's birth. Jesus emptied Himself n becoming a human infant. (Phil. 2:5 ff).

It was not long that He was ignored, for word spread that a new king had been born. Herod, the iealous tyrant, set about to destroy Him. He slaughtered all the babies about Bethlehem in hîs mad ottempt. Yet God's providence protected Jesus and led Hîm finally to the little village of Nazareth where his boyhood years were spent and where the years of His silent development transpired. He grew to young manhood and knew the art of everyday toil, and the humble life of o carpenter

His Baptism

One day He closed the door of His carpenter shop Ín Nazareth, mode His woy aiong with a great host of other who were being attracted by o strange preacher in Jordan's valley. As John the Baptist gave the call to repent ond the invitation to be baptized for the remissîon of sins to the multitudes, Jesus took His place in the throng. But when John saw Him he said, "I have need to be baptized of thee, "Suffer it now; for thus it becometh us to fulfill all righteousness." (Mt. 3:15). Then John baptîzed Hîm. As He came from the waters of the Jordan a voice from heaven saîd, "Thîs îs my beloved Son, in whom I am well pleased, " and the Spirit of God descended upon Hîm in the form of a dovê". Thus begon the greotest ministry that the world has ever seen. 107

His Public Mînistry

Time forbids us to describe the ministry that carried Him înto humble ond wealthy homes, by the lake side, into synagogues, and olong the byways and high- ways of the land of Poiestine. He spoke as never man had spoken. He healed the sick, the biind, the iome, the paroiyzed, the afflîcted. He gothered about Hîm discipies omong whom were twelve chosen men. He lived a life that disployed the Spirit of God, and set such an example of love, compassion and interest in each one that He met, enemy or friend, that the world can never forget that example. He never wrote o book. He never traveled far away from His homeland. He never owned any property. He did not live long. He had no ormy or politicol organization to foster His claims. Not many rich or mighty were attracted by Him, but what He did ond soid men con never forget.

Out of this ministry there is one încîdent that I wouid have you view with me in more detail. We see Jesus standing in the shadow of towering Mount Hermon, north of Golîlee and snowcapped the year around. Here Jesus had gone with Hîs discipies to wîthdraw from the multîtudes that had thronged them. After He had asked them whot the verdict of others was concerning Him He asked them, "But who say ye that I om? And Simon Peter answered and saîd, Thou art the Christ, the Son of the lîving God." (Matt. 16:15, 16). You are God's Messiah, you are God's Sonl For this kind of foith and this thrilling confession our Lord pronounced a biessing upon Peter and promised, "Upon this rock I will build my church, and the gates of Hades shali not prevail against it." (Matt. 16:18). This îs the first mention in ail the teochings of Jesus of the church, yet our Lord's întentîon to build it upon this great truth confessed thrîlls our hearts.

Then He begîns to teil His disciples that He must go up to Jerusalem, suffer ot the honds of the Jewîsh leaders humiiiation and shame and die a criminoi's death on the cross. This shocking news is too much for them and they are astonished and fearfui. On more than one occasion during the closing weeks of His ministry He tries to prepare them for the trogic events of Calvary.

His Cross

Tîme forbîds us to foliow carefully those crowded days and weeks that separoted Jesus at Caesarea Philippi from Jerusalem. Nor can we follow the events of thot last week that took Him from the triumphial entry to the cross.

I would lîke for you to stand with me and view the scene outside the walls of the city of Jerusalem. The piace is called Goigotha, the place of the skuli. in the background is the tempie, ond the crowded buîldings that ciuster inside the 108 sacred city of the Jews. Outside we see a millîng throng, cursing and taunting, and in the center o cordon of soldiers, three crosses, and three men to be fastened upon them. They strip His garments from Him. We look with ostonishment upon a body that has been bruîsed and cut to pieces under the bloody scourging. We see that His head is crowned with thorns thot pierce and several tiny rivulets of blood run down His brow and hair. We watch them stretch Hîs orms olong the cross beams. We hear the sound of the mallet as it drives the spîkes into His hands ond feet. The blood flows, muscles twitch, and He is fastened to the Roman cross. We see them nail the placard obove His head wîth this writing, "This is Jesus of Nazareth, the king of the Jews. " We behold them lift the humon burden on this cross up between heaven ond earth and drop it Ínto the hole where the feet are only a few inches obove the level of the ground. There stands the cross and the Christ upon it! Like a great plus sign, He is on that cross that He might reconcîle men to God, giving His lîfe that they might live. As they taunt, curse, ieer, He proys, "Fother forgive them, for they know not what they do." (Luke 23:34). While soldiers gamble for His garments, as David hod foretold, He commits His grief stricken mother to the core of His beloved disciple. (John 19:26, 27). One of the thieves crucified with Him is so impressed by what he beholds that he colls out, "Jesus, remember me when thou comest in thy kingdom." And the Lord onswered, "Verily I say unto thee, today shalt thou be with me in paradise." (Luke 23:42, 43). When darkness swept over ali the lond from the sixth to the ninth hour and the sun's light foiied, He cried in the language of Psalm 22, "My God, my God, why hast thou forsaken me?" (Matt. 27: 46). Then after expressing His thirst, He said, "It is finished." "Father into thy hands I commend my spirit, " and died. (John 19:30; Luke 23:46). There He hanged on the cross, hoving died a criminal's death, to express the love of God for all mankind.

His Glorîfication

But I cannot conclude the lesson here. The gospel does not end here. I must tell you of that empty tomb on the first day of the week. I must tell you of a woman who, looking up through her tears and beholding one thot she sup- posed to be a gardner, said, "Sir, if thou hast borne him hence, tell me where thou host laid him, and I wîll take him away." (John 20:15). And He called herbyname, "Mary, " and she knew Him as the Lord. I must tell you of His coming to those fearfuí disciples behind closed doors on the evening of thot some first day giving them Hîs péace, and showing them His hands, feet, ond side. I must tell you how thot a week later He came to the group once more in order to convince doubting Thomas that He was the same Jesus who had died and who was now lîvîng. This same risen Jesus also gathered with His disciples out on the Mount of Olives some forty days after thot resunection day, and as He was praying He begon slowly to be taken up from their midst. As their eyes followed Him os He arose higher and higher into the heavens, they sow a cloud receive Him 109 from their sight and He was lost to their view. As they stood gazing at the very spot where He had disoppeared, they were brought eorthward agoin by two men in white opparel who reminded them thot os they had seen this Jesus going from them, He should so come again in like manner. Is it ony wonder that ten days from that exciting day, on the day of Pentecost, Peter and the eleven who had seen H m os the risen Lord and had watched Him as He ascended on high should procia m the gospel of salvation through Him and say to the great throng there gathered, "Let all the house of Israel know assuredly that God hath made this some Jesus whom ye have crucified Lord and Christ?" (Acts 2:36).

This same Christ is the Christ who con sove you today. AII of God's plan ond program, all of the preparation of the Old Covenant, all of the minîstry, healing activity, suffering, agony ond death of Jesus, oll the power of God proclaimed in His resurrection and glorification—all of this was for your salvotion. Jesus the Chrîst stonds before you ot this hour in all of His glory, His power and iove. As your Savior He invites you to come that you might hove nis salvation. Do you not believe in Him? Wiil you not repent of your sins as He caiis upon you to do? (Luke 13:3). Wiil you not confess Him as your Lord and be baptized for the forgiveness of your sîns as He commands? (Mott. 28:19, 20). WiII you not surrender to Him now? CHRIST — THE CENTER AND HEART OF CHRISTiANiTY

By Willard Collins

Jesus Christ is the center and heort of Christanity. The New Testament could never have been written without Christ. His life is discussed in Matthew, Mork, Luke and John. A history of the church he purchased is portrayed in Acts of the Apostles, ond the books from Romans through Jude describe the pattern of life he lived. Revelation pîctures the eternal home he will prepare for his faithful disciples

Without Christ there would be no church. He is the founder and owner of it. Jesus said, "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it." Peter had Íust confessed the truth, "Thou art the Christ the Son of the living God." Matt. 16: 16.

Heod of the Church

Jesus is the head and Savior of the church, his body. Paul taught these truths by writing, "And he is the head of the body, the church." Col. 1:18. The some writer informed the Ephesians, "For the husband Ís the heod of the wife, even as Christ is the head of the church: ond he is the saviour of the body. " Eph. 5:23.

Jesus gave his biood that sinners might be cleansed. He shed this blood whiie he wos hanging on the cross. John described the scene in these words, "But one of the soldiers with a spear pierced hîs side, and forthwith came there out blood ondwoter." John 19:34.-

A well-known song asks, "Would you be free from your burden of sin? There's power in the blood." The outhor must have reod this message, "If we walk in the light, as he is în the lîght, we have fellowship one with onother, ond the blood of Jesus Christ his Son cleanseth us from all sin." I John 2:7.

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Lift Up the Christ

I invite you to lift up this wonderful Christ! He mak«s ît possîble for us to have the New Testament, the church, forgiveness of sins, and the hope of everiosting iife. I do not know the date of his birth, but I believe thot he lived and changed the world.

Jesus con still make men new creatures through obedience to his word, which is revealed in the New Testoment. The church in Jerusalem knew thîs truth, for Luke says, "Therefore they that were scattered abroad went everywhere preaching the word." Acts 8:4.

Jesus is for Ali

Jesus does not allow the social barriers of race and culture to stand between him ond the salvation of a submissive, obedient soul.

The gospel of Christ is good news to all people: red, yellow, black and white. A iittie ÍDÍack boy asked o missionary inAfrica one day, "Was Jesus a block man?" "No, my boy, " answered the missionary, "He was not." The boy turned oway in disoppointment, according to the story. He briefiy commented, "The white people hove all the good things."

The missionary reflected for a moment. Perhaps the hot sun couid have dorkened the Master's skin, so he said, "I should think thot the Lord's color would be between yours and mine." The boy clapped his hands and shouted, "Then he belongs to both of us!"

Jesus is for all. Paul said, "There is neither bond nor free, there is neither Jew nor Greek, maie nor femaie: for ye ore ail one in Christ Jesus." Gal. 3:28.

Trust Christ Sincerely

Citizens of our worid have a tendency to tru&t materiai things rather than the Christ. This nation is becoming iopsided, therefore, with greoter confidence in the materiol thon in the spiritual.

We look around us in o troubled worid, but many fail to recognize the couse of the trouble. Such men moy be likened to the New Engiand farmer, who wos driving a teom wbicb wos hitched to a wagon. He was traveliing over a new road, and 112 during the trîp it seemed that he began to go up a iong hîll. Finolly, after the team was aimost exhousted, he calied out to onother farmer, "How much longer is this hill?" The man answered, "Thîs îs no hiii, your trouble is that the wheels have dropped off the wagon. " The driver hod recognized that something wos wrong, but he had mode the wrong diagnosis.

Remedies for Socîety

Many stote that something has gone wrong with society. Several remedies hove been proposed. The basic trouble is forgetfulness of God, which leads to self- ishness, crime and distrust of neighbor.

Jesus gave a remedy which can remake this nation. it has two parts:

1. "And thou shait iove the Lord thy God with all thy heart, and with ail thy soui, and with aii thy mind, and with all thy strength: this is the first commandment." Mork 12:30.

2. "And the second is iike, namely thîs, Thou shait iove thy neighbor as thyself." Mark 12:31.

Appiication is Difficult

These two principles ore easy to remember but difficuit to appiy. For example, obedience is the basic way of showing one's love to God. John wrote, "For this is the love of God, thot we keep his commandments." I John 5:3.

The appiication of the second statement demands submissîon to the goiden rule. "And as ye would that men should do to you, do ye also to them likewîse," Luke 6:31.

What a great generation this could be if a maiorîty of the peopie loved God enough to obey His wiil, delivered through Christ, and if they loved their neighbors enough to treat them as they would like to be treated themselves.

I guess too many of us ore iike the peopie of Israei who came out of Egypt. They boidiy promised to keep God's commandments, but eight weeks iater the some îndividuais made a golden colf ond were worshipping it. Jehovah told Moses, "They have turned oside quickly out of the way which I commanded them: they hove mode them o molten calf, and have worshipped ît . . ." Exodus 32:8. 113

Moy we not allow the love of money ond the things thot money can buy to turn us aside fromthe law of the Almighty. It is eosy to forget God in a prosperous country,

In Memory of Christ

A few years ago I was visiting in a middle Tennessee home one Sundoy afternoon. Before I went to this home i was told thot the parents had recently lost a son in the service of his country.

During the afternoon the father told me, "I would lîke for you to go into the house with me and look at a pîcture." Then he said, "I was notified ten days ago thot my boy had been killed in battle, and I have not looked at his picture sînce thot time. I would like for you to be wîth me os I look ot it."

We walked into the living room, where he pulled open a drawer ond took out a large folder. Wîth trembling honds he opened this folder, and I saw the pîc- ture of a nice lookîng young man. My brother in the church turned to me with teors in his eyes ond said, "This îs the picture of my boy who was killed severol thousond miles from home."

I am sure thot as long os those porents keepthat picture în their home and look at it, that the picture will bring back memories of days thot used to be. This photogroph wili be a treasure to them as long as they live. i am thankful that they have it and 1 give thanks to God for the power of memory.

The greatest memorial in the world is not a photograph that you keep in the home to remind you of hours that used to be. The finest memoriol of oll was given to his disciples by our Lord on the night before he was crucified. This was the Lord's Supper, of which Jesus said, "This do n remembrance of me." i Cor. 11: 24.

The Lord's Supper is composed of unleavened bread and the fruit of the vine. The bread brings to the mînd of a Christian the body of Jesus crucîfied on the cross, ond the fruît of the vine brings to mind Christ's blood, shed thot man might be cieonsed from sin.

The first day of the week is the time iôparfake of fhe bread and the fruit of the vine. Acts 20:7 states, "Upon the first dqy of the Wéek when the disciples come together to breok bread, Paul preached unto thém 1 . ." I wonder, however, if mony who meet on the first day of the week to éat the bread and drink the cup, foil to properly use their power of memory and thus faii to worship as they should.

In I Corin. 11:27, Paui lists three sins thot members of the church may 114 commit if they fail to eot the bread ond drink the cup worthily. Jhe fîrst sîn is to become guilty of the body and the blood of the lord. I Corinthîans 11:29 stotes, "For he thot eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discernîng the Lord's body." Finally, Paul says thflt people who claim to be members of the church can advertîse themselves as the wedk and sickly spirituol members of the church by the manner in which they portake øf the Loid's supper. If you eat the bread and faîi to keep in memory the l^ord's body, and if you drink the cup without discerning his blood, you become weakqnd sickly,,according to 1 Co- rînthians 11:30.

Have you been cleansed by the blood of Christ? if you have, I iiope that you will attend services each Sunday and that when you eat the bread and drink the cup you wili picture în your mind Jesus on the cross and what that means to you.

Christ the One Way

There is but one way of salvotion and that way is Christ. Jesus said, "I am the way, the truth, and the life; no man cometh unto the Father but by me. " Since he is the way, certoinly we should remember him.

Jesus Christ can be our savior. Even before he was born the messenger from on high soid, "She shall bring forth a son dhd thou shalt call his name Jesus for he shall save his people from their sins." Jesus is willing to save you because his învitotion says, "And I wiii give you rest." }The Christ is ci|sxious to save you, he is able to save you, but this does not make him your savior. It 'is necessary for you to open the door of your heart to let hîm come in before he wili save you.

In the iast book of the New Testament John said, "Behold, I stond at the door and knock, soith the Lord; if any man will hear my voice and open the door, I will come in." Jesus is the way, but you must accept him. "BY THE DETERMINATE COUNSEL AND FOREKNOWLEDGE OF GOD. . ." Acts2:23

By Roy F. Osborne

We live in o sophisticated and intellectuol age. One of the fovorite pos- times of our modern generation is dabbling in Oriental philosophy. This has led many of our well educated young people to compore such philosophies to Christionity; the Orientol phîlosophy is recommended because it îs different from what our fothers believed. Ours îs also an age of rebellion and change. The standords ond principles of the past ore passe and useless BECAUSE they are of the post. It would be hard to conceive of a more invalid way of iudging a moral stondard than by its age, but thîs îs whot modern iudgment dictotes. Not iust the age of the philosophy itself, but îts oge în use by us. The questîon is, "How long has our society belîeved such ond such, and how long have our standords been governed by this criterion?" Hence, Christîonity is discredited by such standords. It is "out" and Oriental phîlosophies ore II •in . 11

May I suggest to the young people who chance to read this lesson, thot Chrîstianîty hos more to recommend it thon its philosophy. I would urge you to compare its hîstorîcal "facts" with the "focts" of any Oriental religion or philosophy. Central to Christianity îs the person of Jesus Christ. As Samuel Craig so aptly soid, "He is not the example of our religion. He is the obiect of ît." You moy find much of his philosophy duplicoted in the writings of Buddha, Confucius, and so on, but you wili not find his iife, his death, and especially his resurrection duplicated in onyone. it is to this that I cali your attention in these lessons.

The most dramatic and earth shaking events ever to occur were those which took ploce at the crucifixion and resurrectîon of Jesus Christ. There ore those who scoff ot the Biblicol record; to these we only say, ot this time, that the evidence for its veracity is overwhelming. But these lessons are not designed to defend the Biblical record of these events. Rather do I wish, Ín thîs series, to recount them to • the peopie who DO belîeve in the genuineness ond outhenticity of the Bible, in order thot they might be impressed with the tremendous significance of the events which occurred prior to and during the death ond resurrection of our Lord.

Actually, the finol series of events, which ied to the Crucifixion, were set in motion at the time of Lazarus' death. Jesus had troveied "beyond Jordon, "

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out of the iurisdiction of the Jerusalem authorities, who would have arrested him. Here word come to him that a beioved friend, Lazarus, was very ill at hîs home in Bethany. Jesus mode a strange decision. He decided to delay going to Bethony! This is very stronge when one considers how much sorrow and suffering Jesus might have spared the fomily of his friend. And yet he delayed. If one reaily bel eves in the infinite wisdom and the infinite love of God and of his Son, one must believe thot there is o reason for every action taken. At one time, I believed there were arbitrary commands Ín the Bible. I no longer believe this. I do not beiieve there are orders given by God iust because he has the power and the right to give such orders. Rather do i believe that there is an infiniteiy wise purpose in every command given, and thot eoch one is for our good, whether we can understand v/hy or how, or not. The incident mentioned here is a good exampie of an action which could not have been understood by those about him at thetime; and yet, looking bock, with the knowledge of what took place in the days that followed, v/e can see the wisdom of his oction.

Jesus knew that not many days hence he was to be crucified. Removed from this event by twenty centuries, we cannot realize the awful impact it had on those who had been close to the Lord. For three years, some of them had lived with him almost constontly. Their entîre lives were wrapped up in Jesus of Nazareth. No one could walk with Jesus and fail to be wonderfuiiy affected by him. Imcgine sittîng at his feet in the early morning, gathering strength and courage to meet the coming doy . . . or pousing for rest at mid-day to lay at his feet the problems of life knowing thot every solution was the very best . . . or coming at eventide, weary from the toils and frustrations of the day, into the peace of his presence. To be so close to the source of all life . . . the fullness of all that was good ond righteous . . . the author of all truth . . . was the daily privilege of these chosen few. in simple faith they had, almost without realizing it, placed their entire lives in his hands. They I ived with him and by him and for him. Jesus knew this, and he wept for them. Wept for the fear that would strike ot their hearts, the despair that would rack them with terror and poin, when suddenly they realized that he was gone. l beiieve this was the prime consideration in the mind of Jesus when he prayed, "Father, if it be possible, let this cup pass from me" (Matt. 26:39). The extra day or so of sufferîng for the family of Lazarus could not compare to the suffering and frightening emptîness that would be felt by his disciples and loved ones when the Soviour was crucified. Hence, Jesus aliowed the entire droma of Lazorus' death to unfold, thot he mîght teach his disciples and friends, together with the family of Lazarus, that death wos not the end, ond that he hod the power of life within himself.

Finally, he decided to go to Bethany. The disciplés pleaded with him not to go. The authorities were after him, and the disciples feared for his life. But Jesus însisted that "he walked în the day" (John 11:9). . » that he knew what he was doing. Then the great faith of the disciples again became evident. Thomas said, "Let us olso go, that we may die with him" (John 1l:16)—pessimistic about their chances of survival, but unswerving in their foith in Christ and their loyalty 117

to him.

They come in sight of the village ond word was brought to the sisters that Jesus wos coming. The coming of Jesus was always on exciting event. Wouldn't it be wonderful if we felt the same excitement upon coming into the presence of Jesus to worship? Mortha could not wait for him to arrive. She went out to meet him; perhops she wanted to tolk to the Master alone. She had somethlng on her heart: "Lord, îf you had been here my brother would not have died" (John 11:21). Here we have a perfect example of faith hampered by a lack of knowledge. She had complete faith în Jesus, but she did not realize how greot was his power. As J. B. Phîllips put it, "Her God was too small." She believed that he could have prevented Lazarus from dying HAD HE BEEN THERE AT THE TIME. She did not realize that he could have known and could have prevented the death from any distance. She believed in Jesus the great healer. She needed to learn of Jesus the Lord of life itself.

"Jesus said unto her, Your brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the iast day. Jesus said unto her, I AM THE RESURRECTION AND THE LIFE. He that believeth in me, though he die, yet shall he live" (John 11:23-25). In this striking conversation, Jesus emphasized the greot principle of endless life in Christ. Not {ust the power to live again, but the power to never die. Paul said, "When this corruptible shall hove put on incorruption, and this morta! shall have put on immortality, then shall be brought to pass the sayîng that is written, Death is swallowed up in victory. O death, where is thy sting? O grove, where is thy victory? (! Cor. 15:54-55).

When oll had gathered at the grave of Lazarus, Jesus came. The scripture says he "groaned in the spirît and was troubled." A more exact translation would indicate that Jesus was moved with anger and indignation, and that he "troubled himself. " in other words, something about the situation caused our Lord to be ex- tremely upset, not iust în compassion ond sympothy, but in anger and indignation, and he was so concerned about it that he troubled himself with it. What could have caused such a violent reaction on the part of the Master? Only one thing: sin. When Jesus iooked at ail the suffering and heartache present in the world becouse of sin, which alienated man from God, he was angry; not with people, but with sin, which caused all of this. Agîtoted in spirit, he profoundly wished that he could destroy all sin, but he could not because men would not allow him to come into their lîves; ond he troubled himself about it, as he once troubled himself over the city of Jerusalem. On that occasion he concluded, "How often would i hove gotheréd thy children together as a hen gathereth her chickens under her wing . . . but ye wouid not" (Matt. 23:37). The next two words in the story speok in eloquent sim- plicity of the frustrotion Jesus felt. He would have done ît all himself if it had been possible . . . but he could not. Man had to make the choice . . . man had to accept his grace . . . man had to repent and turn to him. He had healing in his wings, but man had to supply the faîth. God had not failed . . . Christ had not failed . . . mon 118 hod; and "Jesus wept" (John 11:35).

The raising of Lazorus from the deod greatly disturbed the Jewish leaders. it hod such a profound effect on the people who witnessed it ond heard about it that the Jews were aTroid Jesus could take the ieadership of the nation out of their honds. They had o meeting to dîscuss the situation. Caiophas, the high priest, settled the discussion. He soid, "It is expedient that one man should die . . . thot the whole notion perish not" (John 11:50). it was not Pilate, the Roman governor, who sentenced Jesus to deoth on the day of his crucifîxion. It was Caiaphas, high priest of the Jews. The scripture says, "... from that day forward they took counsel that they might put him to death" (John 11:53). How great and wonderful is the power of God, however. Even the sentence of death, so evilly pronounced by this wicked and conscienceless Jew, was snotched from his lîps by the God of inspirotion and molded into a prophecy of hope for oll monkind. John saysCoiaphas did not realize it, but he had prophesied with these words thot Jesus would die for the Jewish notion and for all men (John 11:51-52).

There are many lessons which we can learn and much foith engender by o study of the events surrounding the death and resurrection of our Lord. None of these lessons, however, is more important thon the fact that all was done by the plan ond purpose of God. Again ond agaîn we are impressed by the fact that God's timetobie for these events was perfect. Not one thing, which affected the sacrifice of Jesus Christ for the sins of all mankind, was done except God wanted it done. Not one word or act was out of place. Not one thing was done by Jew or Roman which thwarted the plan of God. All was because he wilied it that way. The death of Chrîst on the cross was not martyrdom, but sacrifice . . . it was not defeat, but vîctoryl

Nowhere is this prînciple more graphîcaliy portrayed than in Christ's Tri- umphai Entry into Jerusalem. This event opened what has been caiied the "Passion Week. " Jesus allowed himself to be placed upon the colt of an ass, the beast of burden of kings. He rode into the city as the multitude went before him shouting, "Blessed is the King that cometh in the name of the Lord" (Luke 19:38). How stronge this must have seemed to his close disciples. They had seen him retire from the muititudes many times iust to prevent such displays as this. He had constantly refused the enthusiasm of the masses to make him King; but now he was allowing it. What o stronge thing was this, and his closest friends must hove wondered why. As we look back from our vantage point of two thousand yeors, 1 thînk the answer is eyident. Read the account carefully. As he rode along the triumphal way, the Phacisees, in desperation, begged him to bid his disciples cease anddesist. They (the Pharisees) were powerless to halt the march. The multitudes acclaimed him. He held the people in the palm of his hand. He could have unseated the Sanhedrin, disposed of Herod, and raîsed again the throne of Davîd . . . had he so desired. Can any doubt but that he could have even freed the Jews from Romon dominîon ond re-established the glory of Israei, if he had wished to do so! Instead, he chose this 119 moment of greotest triumph . . . this pinnacle of temporal victory . . . to die on the cross for you and me.

Jesus of Nozareth was not dragged protestîng to his death. He marched with purpose cleor, into the debtor's prison of death to free aii who owed their iives for sin.

It is popular, among those who preach o thousand year earthly reign for our Lord in the future, to soy that Christcame to establish a kingdom, but failed because he was reiected by the Jews. How foolîsh this sounds to one who goes back to wolk with Jesus olong this triumphoi road înto Jerusalem. How ridiculous the theory of faiiure sounds to one who iistens with the ear of faith to the multitudes cry, "Hosonno to the Son of Dovid" (Matt. 21:9), and "Blessed is the Kîng" (Luke 19:38). The Jews did not reiect him; only their leaders dîd. As Jesus rode in victory into the city of Jerusalem, the ieaders were poweriess. Had the Lord chosen to keep the people in the palm of his hand, it would have been easy. Until he deported from them to return to his dîscipies to prepore for his great sacrifice, the Phorisees were poweriess.

Poul uses the phrase "more than conquerors" (Rom. 8:37). Surely it was never more appropriate than when used to describe the deoth of Christ. He did more thon conquer deoth. He made death itself the beginning of victory for all generotions of men, post, present, and future. The cross was not iust conquered . . . it wos roised as the stondard of eternol life and was made the call to arms ogoinst sin, the cause of ali death. Christ was more than conqueror. He was the socrifice of Love which became the anchor of hope for men who need never die. THE FiRST AND SECOND COMINGS OF CHRIST

By John H. Banister

The greatest event of all history was when Jesus Christ left heaven and came to earth. Th s was the time to which the Old Testament pointed, and it wos His coming the prophets predicted. The first coming of Chrîst was such a stupendous event thot it divided our calendar. AII the dates in history, prior to His coming, are marked with "B.C.," "before Christ." Since then, they have been marked "A.D."—"Anno Domini, " "in the yeor of our Lord." Thus does the world pay tribute to the deep significonce of the first odvent of our Lord.

The second coming of Christ, however, will be an even greater event. This will be the end of the world and all for which it stands. His coming will also meon the end of sin, death, war, pain, hunger, disease, and all the other ills to which our flesh is heir. It will be the consumotion of the ages!

The First Com ng of Chrîst

Why did Jesus come into the world? The New Testoment gives a clear cut onswer.

"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that he world through him might be saved" (John 3:16-17).

In these beautifui words, we are told thot God sent Jesus to be the Savior of the world. Jesus saîd,

"For 1 come not to iudge the world, but to save the world" (John 12:47).

And,

For the Son of mon îs come to seek artd'save those who are lost" (Luke 19:10).

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Poul saîd, concerning the first coming of Christ,

"Thîs îs a faithful soying, and worthy of all acceptotion, that Christ JesOs came into the world to save sînners" (I Timothy 1:15).

Jesus came, therefore, to sove the world.

The worid wos lost in sin, separated frôm God, dhd undér condemnotion! God saw man's helplessness and hopelessness and purposed to give him a Savior and Redeemer. No sooner hod man sinned, in the beginning of hîstory, than God set in motion His eternal purpose to save the world through Christ. Everything in the Old Testament pointed forward to His coming, ond was designed to prepare the world for this great event. When the tîme wos rîpe for God's promises and purposes to be ful- fulled, Jesus came.

"But when the fulness of the time was come, God sent forth his Son, born of womon, born under the law, to redeem them that were under the law, that we mîght receive the adoption of sons" (Galotians 4:4-5).

"In this was manifested the love of God toward us, because God sent his only begotten Son into the world, that we might live through him. Hereîn is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. . . . And we have seen and do testify that the Father sent the Son to be the Savîor of the world" (I John 4:9-10, 14).

We ore not surprised in view of thîs, thot John 3:16 is considered the Golden Text of the Bible, "For God so loved the world, that he gave his only begotten Son, that whosoever belîeveth in him should not perish, but have everlasting life." Yes, we have o Savior because Jesus came.

How dîd Christ purpose to save the world? By reveoling God ond making Him known to mankind.

"And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father" (John 1:14).

"No mon hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hoth declared him" (John 14:18).

Because of this Jesus could say,

"He that hath seen me hath seen the Father" (John 14:9).

When Jesus made His advent into the world, Hfe cdme os God incarnote. He, who existed from all eternity, was, for a few yeats; clothed in human form. By this 122

încarnation, Jesus reveoled God to the world and demonstrated Hîs own essentiai deity. Thus, ina very real sense, God himseif came into the woríd for He entered the stream of human history by, and through, His only begotten Son. Thus in Jesus we see God. By Jesus we are reconciied to God, and through Jesus we come into feilowship with the Father.

Jesus purposed olso to sove the worid by atoning for its sin. Atonement wos absoluteiy necessory. The blood of animals, shed under the iaw, could not atone for sin. These sacrifices were designed to prepare the human race for the atonement of the cross. Since man could atone for sin, God must do this for him, ond He sent Jesus to die for our sins. Everything Jesus did whiie on the eorth was secondory ond subsidîary to His atonîng work on the cross. When the aposties sought to turn him oway from Calvary, Jesus rebuked them severly and reminded them that it was necessory for the Son of man to go up to Jerusaiem and be re^ected of the chief priests and eiders, and be crucified, and the third day arise again. Jesus went to the old rugged cross, and dîed for you and me. There He became our substitute, our sin-offering and sîn-bearer. God accepted Hîs offering on the cross as an adequote otonement for our sins and, on the basis of the sacrifice, now extends mercy ond pordon to all who occept Christ. God laid our sins on Chrîst and, because of this, He now reckons the righteousness of Christ unto ali who accept Him.

"For he hath mode him to be sîn for us, who knew no sin, that we might be mode the righteousness of God in him" (2 Corinthîans 5:21).

Christ also came to make known the saving gospel. Havîng reveaied God in His incarnotion; hoving died on the cross for sins, He then reveaied the soving gospel, the good news, to all the world. Aimost the last words of our Lord, before goîng back to heaven, were,

"Ge ye into all the world, and preach the gospel to every creoture" (Mark 16:16).

This gospel is the "good news" of God's redeeming grace; the "glad tidings" of Christ's otoning death and resurrectionî It is the good news that God's power andi righteousness are able to save man and offered to all upon the same conditions. Ih'is gospel demands that we, os sinners, put our faith in the Lord Jesus Christ ond trust Him for salvotion, sincereiy repent and turn from our sins, confess Jesus as the Son of God, and be buried witií Him in baptism for the remission of our sins. When we, by faith, obey the gospei of Christ, we are forgiven, added to the church, received into the divine feliowship ond counted as chiidren of God. As Christians, we enioy peoce with God through the Lord Jesus Christ and have feliowship with Him as down life's pathway we travel. We have hope which anchor^ the soui, ond enioy all the other spîritual blessîngs în Christ. Ali this becouse Jesus came întothe woridl 123

The Second Coming of Christ

After compieting His earthly mission, Jesus went bock to heaven. When ieaving, He promised to return again.

"i go to prepare a piace for you. And if I go to prepare a place for you, I will come again, and receive you unto myseif; that where 1 am, there ye may be aiso" (John 14:3).

With these reasurring words Jesus ascended to heaven. As the dîsciples gazed up- ward, the angels soid,

"Why stond ye gazing up into heaven? this same Jesus, which ye have seen go into heaven, shall so come in like manner as ye have seen him go awoy" (Acts 1:11).

Jesus is coming agoin; this the New Testament declares over ond over. He came the first time to save the world, He will come the second time to iudge it.

"i charge ye therefore before God, and the Lord Jesus Christ, who sholl [udge the quick and the dead at his appearîng" (2 Timothy 4:1).

When Jesus appears, He wiii come to iudge, for God has appoînted Him as the Judge!

"For the Father iudgeth no man, but hath committed all iudgment unto the Son. . . . and hath given him authorîty to exécute iudgment also, because he is the Son of man" (John 5:22, 27).

"Becouse he (God) hoth appointed a day, in which he will iudge the world in righteousness by that man whom he hath ordained; whereof he hath given ossurance unto all men, in that he hath raised him from the dead" (Acts 17:31).

Since God has appointed Jesus to be Judge of the world, ît is through Him that God wiii judge us ail at the last day.

"For we must ali appear before the iudgment seat of Christ" (2 Corinthîons 5:10).

Here Poul speaks of the iudgment seot "of Christ" emphasiz ng the fact that Jesus will be on the iudgment throne. In Matthew 25:31-46 we see Jesus coming again, sitting upon His throne of iudgment, callîng oll the nations of the world in iudgment before Him, ond separoting them one from another as a shepherd dîvides the sheep from the goats. The goats,^ on the left hand, are consigned to eternal torment; the sheep, on the right hand, eivter into the everlastîng kingdom above. 124

Jesus has already come to save the world. He will one day come to Íudge th.e wprld. Are you ready for Hîs coming? Jesus saîd,

"The word which I hove spoken, the same shall {udge him in the lost day" (John 12:48).

We shall face the word of God at the iudgment day. Hove we believed and obeyed thot word? We shail ali so be {udged "by our works, " (Revelotion 20:12, 2 Corin- thians 5:10). Does our life meet the approval of God? Will it stand the test of the Íudgment doy? If we are to be iudged at the last day, by the word of God and on the basis of the life we have lived here, it behooves us to leorn God's holy word, believe in the Lord Jesus Christ, sincerely repent of oll our sins, and be baptized into Him for the remission of sins. After becoming a Christian, we must be faithful to the Lord, and live God-conscious, Christ-centered, and Spirit-filled lives. We should reod the Bible, pray daily, attend the worship services of the church regulariy, and give ourselves wholly unto Christ. We should have the mind of Christ, be filled with His Spirit, seek to imitote His example, and reproduce in our lives His own spirit and life. if we do thîs, we shall not fear Him coming!

"And now, little children, obide in him; that when he shall appear, we shall have confidence, and not be ashamed before him at his coming" (1 John 2: 28).

If we knew Jesus were comîng today, could we meet Him with confidence, or would we be ashamed and afraid to see Him? Christ came the first time to save us. Before He comes again, we need to accept Him as the Savior ond Lord of our iives! One doy, we know not how soon, the trumpet shall sound and Jesus shall come. Then ît will be too late to be saved,for He will be coming not as o Savior, but a Judge!

A certain man once stood on triol for his life. His ottorney foithfully defended him. The man was convicted, but his attorney secured a temporary stoy of sentence. Some months iater he stood before the bar to be sentenced. To his dismay, he found the attorney, who had defended him in his trial, now sittîng on the bench os his iudge. instead of pleading his case, as he had done formerly, the iudge sentenced and condemned hîm. "How is it, " said the prisoner, "that you now condemn me, when once you piead for me?" The iudge replied, "Then I was your attorney ond advocate pleading your case, but now I am your iudge and can no longer plead for you. Once, I was your savior; now, I am your iudge. " Christ is now our Savior and Mediotor. He pleads for God to have mercy and save. When He returns, He will bse our Judgel Then He will say, "i was once your advocate pleading for you. I con no longer plead your case for now i must iudge you."

Accept Jesus Christ and so live that His first coming will not have been in vain, ond ever be ready to meet Hîm at His second adventl 125

"When He shoii come with trumpet sound, O may I then in Him be found, Dressed in hîs righteousness alone, Foultless to stand before the throne." THE COMMISSION AND THE AUTHORITY OF CHRIST

By Gus Nîchols

Where authority is not recognized and respected, every mon is a low unto himseif; onarchy and confusion abounds. In Matthew's record of the commission, he says, "Then the eleven disciples went away into Gaiilee, into a mountain where Jesus hod appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus come, and spake unto them, saying, "AII power (authority) is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them în the nãme of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever i have commanded you: and, Lo, i am with you alway, even unto the end of the world. Amen." (Matt. 28:16-20.) You will specialiy note thot Christ had been given "AII power and authority in heaven and in eorth."

Authorîty Stated and Implied

Not only was the authority of Christ stated, when he said, "AII power is given unto me in heoven and in earth," but his simple commond to his disciples to evangelize the world implied his authority, even when it was not stated. "And he said unto them, Go ye into all the world, ond preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not sholl be damned." (Mark 16:14-16.)

Ail Must Be Done In His Name

Since Christ has "All power and authority in heaven ond in earth, " all things must be done in his name, meaning by his authority. In Luke's record of the commissîon,hesays, "And he said unto them, Thus it îs written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remîssion of sins shouid be preoched IN HIS NAME among ail nations, beginning at Jerusolem. And ye are witnesses of these things. And, behold, 1 send the promise

126 127 of my Father upon you: but torry ye in the city of Jerusalem, until ye be endued with power from on hîgh. " (Luke 24:46-49).

Not Done In His Name Before

In the days of John the Baptist, and durîng the personal ministry of Christ, things were not done in the name of Chrîst. The night of the passover before his crucifixion the next day, Jesus soid unto his disciples, "In that day ye shall ask me nothing. Verily, verily, I say unto you, whatsoever ye shall osk the Fother IN MY NAME, he will give it you. Hitherto (up to now) have ye asked nothing în rn^ name: osk, and ye sholl receive, that your Íoy may be full . . . in that day ye sTiall oskTi" my name," etc. (Jn. 16:23-26). That same nîght he had said, "Ye have not chôsên me, but I have chosen you, and ordaîned you, that ye should go and bring forth fruit, and that your fruit should remaîn: that whatsoever ye shall ask of the Father IN MY NAME, he may give ityou." (Jn. 15:16.)

All To Be Done In His Name

"And whatsoever ye do in word or deed, do all in the nome of the Lord Jesus, giving thonks to God and the Father by hîm," (Col. 3:17.) This means we are not to do anything as an act of religion which cannot be done in the name, or by the authority of Christ.

Spiritual Forgery Practiced

Many unfortunate people are in the penitentîories of our country for the crime of forgery. They ottempted to obtain money belonging to others by forging the nome of the owner who had authority over his bonk account, and they tried to get his money by doing something in hîs name whîch he had not authorîzed. it îs Íust so in relîgion. Many improperiy taught people practice things în the name of the Lord which he has not outhorized în his New Testament. in the commissîon he commanded his aposties to teach and baptize, then teach them to "Observe all things whatsoever I have commonded you." (Matt. 28:l)-2û.) By doing only such things oshe hos authorized in his word, we are obeylng;the corrwaand to do oli things in his name. (Coi. 3:17.) 128

Authority Of Christ Is Supreme

There is no appeal from the authority of Christ. He has "All outhority in heaven and in earth. " (Mott. 28:18.) When God roised Christ from the dead he gave hîm supreme authority, a name above all other names, "Which he wrought în Christ, when he raised him from the dead, and set him at his own right hand in heavenly places, far obove all principality, ond power, and might, and dominion, and EVERY NAME THAT IS NAMED, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the heod over all things to the church, which is his body, the fulness of him that filleth oll in all! " (Eph. 1:20-23.) Again, Paul says, "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore, God also hath highly exalted him, and given him a name (authority) which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; ond that every tongue should confess that Jesus Christ is Lord, (Supreme Ruler) to the glory of God the Father." (Phil. 2: 8-11.)

The Angels Of Heaven Obey Christ

The angels of heaven obey Christ, as we have seen in the foregoing scriptures. Speakîng of Christ, the apostle Peter says, "Who is gone into heaven, and is on the right hand of God; angels andauthorities and powers being mode subject unto him." (1 Pet. 3:22.) Thusoll men and ongels, in heaven and earth, are subiect to Chrîst ond under obligation to obey him and respect his divîne authority.

Christ is King On David's Throne

God promised with an oath to give unto Christ the throne of David, or Davîd's right to rule under God, and hasfulfîlled his promise. "Once have I sworn by my holiness that i wîll not lie unto David. His seed shall endure forever, and his throne as the sun before me. it shall be established forever, as the moon, ond os a foithful wîtness in heoven." (Psa. 89:35-37.) Christ wos raisedfrom the dead to sit upon David's throne. "Men and brethren, iet me freely speak unto you of the Potri- arch David, that he is both dead and buried, and hîs sepulchre is with us unto this day. Therefore being a prophet, ond knowing that God had sworn with an ooth to hîm' that of the fruit of his loins, according to the flesh, HE WOULD RAISE UP CHRiST TO SiT ON HIS THRONE. HE SEEING THiS BEFORE SPAKE OF THE RE- SURRECTiON OF CHRIST, THAT HiS SOUL WAS NOT LEFT IN HELL (hodes) neither his flesh did see corruptîon. This Jesus hath God raised up, whereof we all are wit- 129

nesses. Therefore being by the right hand of God exalted, AND HAVING RECEIVED OF THE FATHER THE PROMISE OF THE HOLY SPIRIT, (David's throne as promised to David by inspirotion of the Spirit) he hoth shed forth this, which ye now see ond heor . . . Therefore let all the house of israel know assuredly, that God hath mode thot same Jesus, whom ye hove crucified, both LORD ond Christ." (Acts 2:29-36.)

Christ Ruling On His Throne

The prophet said of Chrîst, "Even he shall buîld the temple of the Lord; (the church, Matt. 16:18; 1 Cor. 3:16-17), and he shali bear the glory, and shall sit and rule upon his throne." (Zech. 6:13.) Yes, Christ now hos supreme authority and must be obeyed. Hîs kingdom îs now in existence. (Col. 1:13; Rev. 1:9.)

We Must Obey His Word and Low

Peter quotes from Moses the following prophecy and appiîes ît unto Chrîst: "For Moses truly said unto the fathers, A prophet shall the Lord your God raîse up unto you of your brethren, like unto me, him shall ye hear in all things whotsoever he sholi say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people." (Acts 2:22-23; Deut. 18:15-20.) The law of Christ is to be the rule of our l fe. (Gal. 6:5; 1 Cor. 9:21.) Hîs iaw mokes men free. (Rom. 8:2.)

Christ Is Now the Author Of Salvation Unto Those Who Obey Hîm

"Though he were a Son, yet learned he obedîence by the thîngs whîch he suffered; and being mode perfect, he became the author of eternal salvotion unto oll them that obeyed him." (Heb. 5:8-9.) We must not ignore him and go back under the law of Moses for solvation. "For the low was given by Moses, but grace and truth come by Jesus Christ." (Jn. 1:17.) We are to obey Chrîst, and not try to live by the law of Moses. We are now to observe whatsoever Christ has commonded of us. (AAott. 28:18-20.) Let us remember to do all things now in the name or by the author- tiy of Christ. (Col. 3:17.) 130

We Are To Preach In His Name

We must point oll men to Jesus for salvation. We should not trust in the nome of kings and rulers of earth for salvation. Peter says, "Neither îs there salvation in any other: for there is none other name under heaven given among men, where by we must be soved. " (Acts 4:12.) Luke's record of fhe commission makes it ploîn thatallpreochingmust be done in the name of Christ. He says, "Repentance and remîssion of sins should be preached in His name among aii nations, begînning at Jerusolem." (Lk. 24:46-47.) To preach Christ is :o preach "The thíngs concem- îng the kingdom of God and Hie name o_f Jesus Christ. " (Acis 2:5, 12.) It inciuoes preachîng his divine outhority, his right to command and direct în al' religious matters.

Through His Name Believers Obey

The apostlePeter says, "To him give all the prophets wîtness, that through hîs name whosoever believeth in him shali receive remission of sins. " (Acts 10:43.) This meons by his outhority, or in obedience to him. When the first sermon under the Great Commission was delivered, they asked what to do, cnd Peter said, "Repent, and be baptized every one of you in the name of Jesus Christ, (by his authority), for the remission of sins, and ye shall receive the gift of the Holy Spirît." (Acts 2:38.) Those at Somaria, "Were baptized in the name of the Lord Jesus, " (by his authorîty). (Acts 8:16.) At the house of Cornelius, "he commanded them to be baptized :n the name of the Lord." (Acts 10:48.) The tweive at Ephesus who had received John's baptism out of date, when they heard the truth about Christ, "Were boptîzed în the name of the Lord Jesus." (Acts 19:5.) Peter commanded the people in the first sermon under the commission to "Repent and be baptized . . . in the nome of Jesus Christ, for the remission of sîns." (Acts 2:38.) This \s the way believers are to obtain remission of sins "Through his name." (Acts 10:43; Acts 2: 38.) Ali men must submît to the authority of Christ and obey him in order to be saved. (Heb. 5:9.) Then Christîans must obey him in all things commanded. (Matt. 28:18.)

This does not mean that we are not baptized into the name of the Fother, Son ond Holy Spîrit. (Mt. 28:. 19) This îs done by the outhority of Christ. He outhorized thîs and it is to be done in his name, meaning by his authority. JESUS' AUTOBIOBRAPHY (Reveiation 1:17-20)

By Jim Bili Mcinteer

Do you think onyone wiii ever write a story of your life? Whot wouid be in it? What giorious thing should be remembered for posterity? if you were to list your own most "signîficant ochievement, " what would you record?

When we consider our own accomplishments, honesty may force us to toke the same dîm view of ourselves Winston ChurchiII did of one of his interrogators. The would-be frîend rushed to Mr. Churchill and saîd, "You remember me, don't you Mr. Churchill?" Acidly the prime minister answered, "Why should i?" Thus the question moy not be so much "will our iife story be toid?" but "what is there from it that is reolly worth of teiling?"

Suppose you were commissioned to teil your own. If the Holy Spirit asked you to write your autobîography, what wouid you say?

Jesus Wrote His

John was the amanuensis, and Jesus in the iong ago dictated to the apostie of iove his life story. Truly ît is Jesus' autobiography. He wrote it in Revelation 1 verses 17 through 20.

Jesus Takes His Station

To understond fuliy this self-description of the Lord it îs vitaliy importont that you see where He was. He is identifîed as being "in the midst of the seven golden candlesticks."

The mystery of this imagery is fully revealed when he tells us the candlesticks are "the churches." Literaily, this was an independent candle stand. It was

131 132

not a candelobrum with many branches, but wos an individual, complete, whole unit of light itself. It seems highly significant thot each of these candlesticks stood on its own base. It wos an îndependent unit. It gove light that it received from another source. It might cooperote with all the other candlesticks în giving light, yet it was one and it was "autonomous. " There was no lesser light nor greater iight in the condelobrum, but it was one lovely item complete in and of itself. So is the church of our Lord, eoch congregotion is autonomous, a separate unit, yet a beautiful port of the sweet component of the brotherhood of Chrîst.

It is also worthy of particular emphosis to note the qual ity of construction that belonged in this candlestick. It was golden! Whenever Jesus spoke of His church or used ony type of symbolism to represent it He selected that which was choicest ond most precious. Sacred ond tender is the love of the Lord for His church. Aiways ît deserves to be thought of in the highest of terms. Not iust in word but in devotion the kingdom must be first.

it was the property of the candlestick to give light. As afore mentioned the I ight was not its own, it was not the supplier, rather the light come from Jesus Christ the Lord. it did not shine iust for itself, but it wos glowing for others. It did not attempt to hide its light, nor was it selfish in the dispelling of darkness. Further it was victorious—the dorkness could do nothing with the light, for the iight whether brilliant or feeble had the power to chase the darkness.

Of course the candlestick needs care, else the light would go out. And it is of trembling consideration to recoll thot the candlestick can be removed.

When Jesus is ready to write of Himself will you please note where He was. He wos in the midst of His churches. if Christ for His work is in His church, rother than out of it, why wouldn't you my friend, desire to be precisely in the same pioce?

Jesus Dispels Fear

The Lord who can speak to the waves and bid them be quiet, who con command the wind and call for its colmness, can similarly say to the anxious heart "fear not. " But Hîs are not empty words—they are supported with pure authority.

The reason He can say to you thot you are not to fear is becouse He has power. How comforting it is to be told in moments of stress that we may have salva- fion from o hand strong enough to provide it. Jesus was thrs type of authority.

About His authority He does three things: First, He states it; secondly, He tells how ît was achieved; and lastly, He restotes it os a fact of profound accom- 133 plishment.

Deciaration of Authority

In order of the named eventswenotice first His authority stated.

He saîd of Himseif "I am the first and the last, the Aipho and the Omega." Eternai existence belongs to the Lord, for with the Almighty God, His Father, He was co-creator of all things that now exist. The things that are here were not made of things which do oppeor, rather the voîce of God called into existence the worid on which we dweil. As the Alpha, He is the first; and as the Omega, He is the last. What the letters "A" and "Z" ore to our alphabet Alpha and Omego are to the Greek.

This simply means thot Jesus has the obiiity to finish what He started. He is not just a promoter, but He is aiso a "concluder, " He is not just an originotor, but He is also a finisher.

"But can there be two firsts," you ask? "Can God be first and Jesus aiso be first?" They can if they are one—and Jesus is Divinel Read these words: "Who, being in the form of God, thought it not robbery to be equai with God." (Philippions 2:6)

Authority Won

Secondiy, the Lord teils of the outhority that has come to Him by achieve- ment. Reodwith me the 18th verse of Revelation 1, "I am he that lîveth, and was dead; ond, behold, I am olive for evermore, Amen: and have the keys of hell and of deoth." Three things are the epîtome of the Gospel—the death, the buriai, and the resurrection of the Lord (I Corinthinas 15:1-3). "I am He that liveth" saith the Lord. He come to seek and to save; to this end was He born that He might be a Savior of mankind (Motthew 1)

In quest of saivation, He died and no iove could be greater than this. The vicarious suffering and sacrificiai death that came to the Lord was one to which He willingly submitted. Sin is a hideous matter, and so strong was the power of Satan that only by the substitutionary offering of the life of the Son of God in lieu of the life of the sinner could the justice of God be sotisfied. "Whom God hath set forth to be a propitiation through faith în his biood, to deciare his righteousness for the remission of sins that are past, through the forbearance of God." (Romans 3:25)

But the indicotîon of all that the Christ stood for is found in the resurrec- 134 tion. in Hîs outobiography He declares "And behold I am alive forevermore. " The resurrection and the ascension play o rightful port in the salvotion story of Jesus. Death no more hos dominion over Him, for He truly "is the resurrection. " (John 11 25)

Whereas there are others who are constantly in the progress of "getting reody to, " the Lord hos olready demonstrated His power. It is not a thing He will do in the future, but it is a thing He has olready done, ond by it given proof posi- tive to the validity of His claims. "Behold," He said, carrying with it the significance of the demonstratîon that He is oll that He said He was, He 'ets you look into the showcase of ochievements and see. "Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption." (Acts 2:27)

Authority Re-emphasîzed

Lastiy, as we have found three moior statements in His autobiography we observe His outhorîty restated. it is no wonder that He could say "write, " ît is no marvel that He could command "go, " for—"i have the keys of hell"! The com- petency of the Savîor is seen in that He had victory over all enemies and now holds in Hîs hond the sceptre of King of kings and Lord of lords. Listen to this: "And then sholl the Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, ond shall destroy with the brightness of his coming." (ii Thessalonians 2:8)

Jesus is the moster of the realm of the unseen spirit. The symbolism of His hoiding the keys is the portrayai of the oll conquering arm of the Lord. Thus to those thot faii asleep in Him death cannot be a terror, for it is simply a going to be with loved ones—the righteous of oll ages, many of whom are close friends and loved ones of yours. Deoth is on entrance înto Christ for the faîthful who fall asleep in Him.

Jesus is the Mighty Moster. Everything about Him îs handsome indeed. He is worthy of your every ailegîance, He wîll respond to your every need. In simple trusting foith will you not bow in lastîng the obedience of faith to the Lord who will save your soui. THE INESCAPABLECHRIST

By William S. Banowsky

"What then shall I do with Jesus who is called Christ? They all say, Let him be crucified" (Motthew 27:22).

"What shall 1 do with Jesus?" Pilate's place in history was achieved because he asked that question. The world would never have remembered that o Roman governor named Pilote lived except for his encounter with Christ. He wos asking a question larger than hîmself, larger than his time. As long as men live, Pilate will be remembered as the man through whom life's central question was issued.

Christ Our Contemporary

The question comes with a first person pronoun. Some things about I ife are inescapable. Christ is one of these. For two thousand years he has been the central character of human history. Because Christ is at the heart of the universe, he is on the agenda of every man's life. The most obvious truth about Christ is thot he may not be ignored. Across the centuries men have answered him with contempt, scorn, ostonishment, offection, undying love. Some hove answered with indifference, But ail have onswered!

"And lo, I am with you always, even unto the end of the world" (Matthew 28:20). Christ's biography closes with those words. Jesus Christ is alive. He is not the hero of some vague foiry tale, nor the memorable charocter of a sentimental old book. He is more than a speculative focal point for the theologicai theories of vain men. He is much more than the surprised founder of one of the worid's great religions He lîvesí Though he predates time itself, he is as much at home in Cape Kennedy as in Capernaum. "Jesus Christ is the same yesterday ond today, yea and forever" (Hebrews 13:8). Christ is our contemporary.

The one really important question—whether Christ should live or die—wos not settled by one passing generation of an obscure race of Jews occupying a tiny, insignificant corner of the world two thousand years ago. How presumptuousî Did

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God arbitrarily choose a hondfui of peopie and confront them olone with life's most vitai issue?

The religious world has been deliberating obout the level of guilt which the Jewish race should bear for the first century crîme. For whatever difference it made, the ecumenical councîi in Rome was on the right track when it voted that the Jews os a nation shouid not be solely accountable. For Jesus was more thon o matter of concern for the Jerusalem Sanhedrin. Jesus Christ cannot be made the exclu- sive business of any age or piace.

The question as to whether Christ wili iive or dîe must be answered within the heart of every man. The basic issues that were involved in the crucifîxion are at stake todoy. Christ was not put to death by a group of rabble rousers. They were, for the most part, ordinary citizens. Among them were the most religious people of the day. Today we stand where they stood. Whîle the details of time and ploce are different, the basic decisions whîch they faced are the very ones at îssue in our lives today. The cross of Chrîst is inescapable. it raises unchanging choices which must be faced anew by each generation. What, then, are these basic decisions?

Truth or Tradition

One of the fîrst timeless îssues to emerge from the cross of Christ is the choice between truth or tradîtion. The Jews aroused public opinion against Christ by appeoling to their eiaborate reiigious establishment. For centuries they had looked for the comîng of the Messiah. Yet they have so wrested and warped Old Testament prophecy that when he came they could not see him. They imagined that he would come in a fanfare of trumpets, dressed in iinen and fine purple, surrounded by high priests ond princes, honoring every iot and tittle of pharisaic Judaism. Above all they yeorned for deiiverance from bondage and expected the Messiah to remove the Roman boot from the neck of Paiestine.

In the fullness of time a Messiah came. He was hardly what they had expected. Born in an anîmal stail on a pile of straw, he had no aroma of royalty obout hîm. He had no political connections, no religîous pedigree, no formal training. His friends smeiled of seo water and fish oii. He companied with sinners and tax collectors. Rather than standing up to Rome, he was on record as having pubiiciy fovored the tax of Caesar. He counseied peace at a time when any red-blooded Messiah wîth his foiiowing shouid have mounted an offensîve.

Despite these disadvantages he would not be casualiy dîscounted. The peopie loved him. Crowds thronged to hear him speak the words of iife. His messoge hod a dîstinctive ring. He taught them as one having authority. He bocked up his message with authority, too, by heaiing the crooked iegs of crippied men; cieansing 137 lepers and casting out evil spirits; making blind eyes see. He walked on water, calmed a raging storm with a word, fed amultitude with a picnic lunch. He raised the dead. But it wos all for nought because he did not fit into the mold. Tíie other shortcomings he could have overcome, but not this one. To tamper with relig ous tradition is always to court the cross.

Jesus made the unforgivable mistake of challenging the authority of the establishment and violating its sacred systems. He was a revolutionary. A rebei. Most aggrovating of all wos his disregard of custom and his open assault upon ortho- doxy.

One day "there came to Jesus from Jerusalem Pharisees and scribes saying, Why do thy disciples transgress the tradition of the elders? for they wash not theîr hands when they eat bread. And he answered and saîd unto them, Why do ye also transgress the commandment of God because of your tradition? . . . Ye have made void the word of God because of your tradition" (Matthew 15:1-6). Chr st was constantly exhorting his heorers to break with tradition and follow oniy truth. "Ye shall know the truth, " he promised, "and the truth shall make you free" (John 8:32). Then at last came the ultimate effrontery, the bold claim: "1 am the way, the truth, and the I ife; no one cometh to the Father, but by me" (John 14:6).

The issue was sharply pitched. Truth was pitted against trodition; tradition prevailed, ond Christ went to the cross. His claim to Messiahship was denounced with the {eer, "Con ony good thing come out of Nazareth? Surely not a king! This man Íust does not measure up." Christ failed to meet the predetermined standards of the Pharisees. He did not square with their cherished interpretations of the Old Testa- ment. in his great book, The Day Christ Died, Jim Bishop entered this sentence in- to the description of Golgotha: "One high priest looked at another and said that this wos a very poor example of a Messiah; in his time, he had seen better." Christ's only crime was a stubborn refusal to honor the institution. The guardians of ortho- doxy were enraged that such a rebel had displaced them in popularity with the people. Even Pilate, his iudge, could clearly see that "for envy they had delivered him up" (Matthew 27:18).

But deliver him up they did, because men followed truth rather then tradition. That same choice must be faced today. Each mon must decide which authority he will honor. The religion of his family, the church he has always known, the interpretation of scripture held by his clergyman—or truth. Rareiy are the two con- veniently the same.

Christ Or the Crowd

Christ was crucified by a crowd—an angry, senseless crowd. But a 138 strange turn of events brought it about. Throughout his ministry he hod been popu- iar with crowds. A minorîty of well-placed men had consistentíy píotted against him. But untii the very last, the crowds were with hîm.

He preached his greatest sermon when, "Seeing the crowds, he went up on the mountain" (Matthew 5:1). The people came to hear hîm in such numbers thot on one occosion he was shoved back into the waters of Galilee and forced to im- provise a puipit from o boat. Another time the house in which he was healing wos so surrounded that enterprising men cut a hole in the roof în order to lower their sick friend into Christ's presence. Diseased people grabbed from the crowds for the hem of his garment to make contact with his mysterious power. Ruiers like Jairus sent for him when they had a sickness in the family. Little men like Zocchaeus climbed trees to get o giimpse at him above the sea of heads. Important men like Nicodemus could not resist the fascination of his reputation and made clandestine, nighttime appoint- ments to meet him in person. Rich men like Joseph of Arimothea were drawn into discipieship.

Christ was the most popular young man in Palestine. From the very first he must have wondered how much of it was genuine. He must have known that the multitudes wouid melt away when his true mission was revealed.

ironicaliy, the height of fame was reached in the city where he was put to death, and încredibly enough, iust one week prior to crucifîxion. The so-called Christian ciaendar remembers the event as Palm Sunday because his admirers spread o corpet of palm bronches beneath the feet of his animal, and iining the streets, they shouted: "Hosonna! Blessed is he that cometh in the name of the Lord, even the king of Isroei I . . . The Pharisees therefore said among themselves, Behold now we prevaii nothing; lo, the worid is gone after hîm" (John 12:13, 19). The plotting Pharisees were iosing heart. The crowd wos ready to crown hîm king.

But Jesus cannot be crowned by a crown. He wîll never be elected kîng by maiorîty vote. He must be enthroned in the hearts of individuals or he will not be Lord at aii. It is terrifying to see how easily a group can be swayed. Withîn one week the "Hosannas!" were changed to "Crucify him! " it wos the same city seven days later and reason would însist that the crowd in Pilate's courtyard included many of the same people who hod lined the streets one brîef week earlier to sîng his praises. How quîckly a crowd can change its mind. How fîckle are our fads. This is precisely why genuine ollegiance to Jesus may only exîst when rooted deeply in the soii of individaul commitment.

Crowd identity can make a simîlor mob of the assembled church. The crowd which turned on Jesus was still religious. They were putting him to death in the name of God. Vance Packard in The Status Seekers observed that much of modern Christianity is rooted in group conformity: "For the vast maiority of American Christians, going to church is the nice thing thot proper people do on Sunday. It 139 advertises their respectability, givesthem o firm feeling that they are behaving in a woy that their God-feoring oncestors would approve, and adds o few cubits to their sociol stoture by throwing them with o social group with which they wish to be iden- tified. And even those who take their worship seriously often prefer to do it while surrounded by their own kind of people.

Simon Peter's denial is a prime exomple of the shallowness of crowd- oriented commîtment. Jesus was aware that even his closest companions were not personaliy committed to hîm but were following because it was the fashionable thing to do. After the last supper he told them plainly, "AII of ye shall be offended in me this night." But Peter boasted, "if all shall be offended in thee, I will never be offended. Jesus said unto him, Verily, I say unto thee, that this night, before the cock crow, thou shalt deny me thrice. Peter saith unto him, Even if i must die with thee, yet I wili not deny thee. Likewise also said all the disciples" (Matthew 26: 31-35). Aii of this Peter said when the crowd was acclaîming Christ. Before the night wos out, the tide shifted so dramatically that Peter found it unsafe to odmit that he had even known Christ. Is it the Christ of the crowd or the Christ of the cross that you foiiow?

Conscience or Caesar

Another înescapable decisîon which the cross presents is introduced by the dilemma of Pilate. As a Roman administrcitor he had no personal involvement in the reiigious life of Judea. His instructions were to keep peace, coilect taxes, and avoid interference în iocal relig ous motters.

But the Jews needed Pilate's consent before Christ couid be crucified. The governor took Jesus aside and asked, "Art thou the King of the Jews? . . . Jesus answered, My kingdom is not of this world" (John 18:33, 36). Pilate was convinced that Jesus had done nothing worthy of death and was not the type of man customorily condemned by Roman courts. "And while he was sîtting on the iudgment- seat, hîs wife sent unto hîm, sayîng, Have thou nothing to do with that righteous mon; for I hove suffered many things this day in a dream because of him" (Matthew 27:19). Pilate's conscience was stirred. Despite the demands of the crowd, "He stîll sought to releose him: but the Jews cried out, saying, If thou release this man, thou are not Caesar's friend: everyone that maketh himself a king speaketh against Cãesã?"' tjôhn 19:12). These words struck the decîding blow. Pilate woshed his honds and seared his conscience. He delivered Jesus to the hate-driven crowd.

Conscience or Caesar is no old-fashioned choice. It remoins as real in our day as does the memory of Pilãte^s blood-stained hands. Time cannot effoce this issue any more than water could remove the governor's guilt and render him neutral. No man can be neutrai obout Jesus. 140

"Thou are not Caesar's friend." Oh, how we court Caesar's friendship. The pressure to please employer, to cater to important people, to suppress convic- tions in the presence of dignitaries is really a speciaiized extension of the tempta- tion to follow the crowd—a special kind of crowd. 1 talked with a bus nessman who iustified his social drinking on the basis that his type of work made it necessory. The same rotionalization iustifies teliing "white lies" to get ahead in business, taking short-cuts in the pursuit of success. The employer is satisfied, friends are pleased, pocketbooks are fat, Caesar is served. But conscience is seared, and Christ is crucified.

God or Self

The bosic struggle in life is one which can be observed in the hearf of Judas. This betrayer was not as corrupt as we make him out to be. After ali, he was chosen by Jesus for a great work. Furthermore, his credentiais were so fine that he wos named treasurer of the apostolic band. We don't name our sons Judas though, only our dogs. His was the blackest deed of all time. It came as the result of the wrong decîsion in the ageless struggle within every human heart—o choice between God or self.

Judas was a shocked wîtness to the outcome of his deed. If he had failed to grasp the fact that Jesus was truly God, he was in good company. Equaliy as confused were most of the opostles. Judas had a high opinion of Jesus and had no desire to see him die. For many months he had been closely exposed to this marvellous man. Hîs heart was filled with the growing awareness that Jesus was more than a mon. Now, as he listens to the angry howls of the lynch-mob, his heart begins to break. He had obviously not expected this to happen. Exile, imprisonment, punishment— this perhops he had anticipated for Christ. He had not bargained on the cross. Pan- ic-strîcken, he sought to undo the deol by returning the blood money. Conscience stricken he sought to undo the deed by turning to the hangmon's noose.

Why, if Judas could not I ive without Christ, did he not choose to live for Christ? The onswer is so simple that we may miss it. He had no intentîon of living without Christ. He wanted to take him, but not too seriously. He was willing to surrender, upon certain conditions. And those conditions were thot he also be allowed to live for self. There burned within Judas the fiame of personal ambition. He sought to cling to Christ with one hand and to clutch the pieces of silver with the other. Whot o picture of modern Christionity he makesí Of oll the opostles who foiied Christ ot the cross, Judas moy most adequotely portroy our modern predicament. He sought to serve both God and self. But Jesus said it must be either, or. "No man can serve two masters" (Matthew 6:24). 141

To Confess or Crucify

What will you do with Jesus? The timeless issues forced upon us by the cross poíh^ to one ultimote decision, to confess or to crucify Christ. "Everyone who shaii confess me before men, him wiil I confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father who is in heaven" (Matthew 10:32). There is absolutely no middle ground. Either Christ must be confessed or denîed. And to deny him is to be party to his crucifixion. The Bible soys, "seeing they crucify to themselves the Son of God afresh" (Hebrews 6:6). You personally partîcipate in the death of Christ by placing tradition above truth, the crowd above Christ, Caesar above conscience, and self above God.

Personal involvement in the cross is inescapable. Will you accept testi- money from the Roman centurîon who directed the crucifixion? Like Pîlate, he regarded the religious matters of the Jews with indifference. He wos utterly obiectîve. He had no opinion about Christ. At least, that îs, he had none when the long day started. His orders were to execute three prisoners. A routine assignment, he hod done ît before; he would do it again. We cannot know whether the centurion personaliy participated în the torture of blindfolding Jesus, slapping him and spitting upon his face. it may not have been the weight of the centurion's blows that drove the spikes into the hands and feet of Christ. The voice of the centurion moy not have Íoîned in ridicule from the foot of the cross. He may, indeed, have avoided direct personal involvement. But he was guilty, though he watched with silent indifference. He wos guiity because of his silent indifference. He was not a confessor. This much we do know of that centurion: when the sky turned biack at mid-day, ond the ground shook ond split so that the graves were opened, he turned tremblingly and looked at the iimp figure which had been tacked between the thîeves and confessed, "Truly, thîs was the Son of God" (Mark 15:39). And it was too late.

Whot decision have you made about Christ? One day you too will be compeiled to confess hîm as God's son. May we make of our lives a iiving confessîon while we yet have time and opportunity. THE UNFiNISHED WORK OF CHRiST

By B. C. Goodpasture

In John 5:17 our Lord mode thîs interesting and enlightening statement: "My father worketh even until now, and I work." And in John 9:4 he said, "We must work the works of him that sent me, while it is doy: the night cometh, when no mon can work." We think of Jesus as having done wonders in the past. We contemplate him as arising in his might and performing mîghty works in the future, but we overlook the fact that he is working now.

We want to discuss the unfinished work of our Lord Jesus Christ. When we speak of his unfinished work, this naturally implies that he has his finished work, and that is quite true. Our Lord's finished work falls into two classes; his accomplished work in the realm of nature or creaton, and his finished work in the realm of religion or redemption. Already God, through Christ, has created the heavens and the eorth. in Genesis 1:1 we read, "in the beginning God created the heavens and the earth." It îs significant that the word for God, Elohîm, is plural, and it is equolly noteworthy that the verb bara is singular. Here in the beginning of the Bible we have announced the piurality and the unity of the Godhead, Father, Son, and Holy Spirit are three persons, but they operate as one. in creation God Almîghty was the great designer, Christ executed the Father's plons, and the Holy Spirit revealed what was done. In John 1:1-3 we read, "in the beginning was the Word, and the Word was with God, and the Word was God. The same was în the beginning with God. All things were made by hîm; and without him was not anythîng made that was made." That is a clear-cut statement. Everythîng was created through the agency of Jesus Christ.

In Coiossians 1:17 we have a similar statement. Paul said that oll things were made by him, things in the heoven, things în the earth, things visible, and things invisible. This work on the part of Christ in nature has already been finished. And, similariy, în the realm of religion he has his finished work. Alreody Christ hos left heaven and come down to the earth. I think we sometimes foil to recognize the sacrifice our Lord made immediately on leaving heaven. In il Corinthions 8:9, Paul said, "Ye know the groce of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich." This does not mean that our Lord was rich în terms of houses and lands and material con- siderotions, but rather that he was rich in terms of spiritual and heavenly considera-

142 143 tions—rich in the unfettered exercise of his deity—rich in the sinlessness of his environment—rich in the hoiiness of his habitation, and yet all of these things he laid aside and came to a world thot was burdened with sin, suffering, and death. It was a tremendous change that our Master made. No missionary leaving this country and going to the steaming iungles of the Belgian Congo makes such a tiansition, such a chonge, as Jesus made when he left heaven and came down to tîie earth. Not oniy is thot true, our Lord lived a third of a century in human flesh and finolly died on a Roman cross outside the city walls of Jerusalem, the most shameful and ignominious death to which his enemies could subiect him. He was laid in Joseph's new tomb, ond on the third day arose and later ascended to the rather. Now, that is all finished work.

We are immediately concerned with our Lord's unfinished work. It so happens that his unfinished work falls into two classes, as does his finished work. He has hîs unfinished work in the realm of nature, or creation. He did not create the universe ond then turn it loose to operate haphazardly. His omnipotent hands ore stîll on the reins of the universe. In the first chapter of the Hebrew letter, we read that he upholds oll things by "the word of his power." !t means that the universe is operated by his powerful word. In Colossians 1:17 Paul said, "He is before all things, and in him all things consist." That means that all th'ngs are heid in proper place, in proper relationship, by him. It means that he operates this vast universe according to law, that everything is on scheduled time and everything is in the proper ploce.

Did you ever pause to think what a stupendous task it is to operate the solor system? We do not know how vast space is. Every time a larger telescope is made, and man's visîon îs proiected farther into space, he discovers things that hitherto he did not know, and for oll we know that can go on indefinitely and without limit. Space may be as limîtless as eternity. Light travels at the inconceivably rapid rate of 186,000 miles per second, and yet astronomers tell us that there are heavenly bodies so far removed from us that it takes their light not only thousands of years, but millîons of years and even billions of years to reach us. Think how far removed they must be for their light to involve a billîon years in reaching our distant eyes. That will give one some idea of the gigantic tosk that our Master has in upholding all things by "the word of his power. " He is going to do this as long as the world stonds. In Genesis 8:22 God said, "While the earth remaineth, seed time and harvest, cold and heat, and summer and winter, and day and night shall not cease. " That is true because Christ is upholding all things by "the word of his power." Just os long as the world stands, we will have a cycle of seasons and a recurrence of day and night. if the worid stands, the sun will rise on schedule time tomorrow. Christ is operoting the unîverse. That is one phase of his unfinished work.

But we are more Ímmediately concerned with our Lord's unfinished work in the realm of redemption. We hasten to cite a few items of his unaccomplished tosk. In gîving the Great Commissîon os recorded in Matthew 28:18-20, Jesus said, "All 144 agthority hath been given unto me in heaven and on earth. Go ye therefore, ond make disciples of all the notions, baptizing them Ínto the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: ond lo, I am with you olways, even unto the end of the world. "

It îs no wonder that this has been called the "Greot Commission." There are three elements of greatness in it. In the first place, there is the great authority. Jesus had "all authority—in heaven and on earth." It had been delegated to him by the eternol Father. In the second place, there was the great command: "Go teoch all nations, baptizîng them into the name of the Father, and of the Son and of the Holy Spirit." And in the third place, there was the great promise: "Lo, I om w th you always, even to the end of the world. " Literaliy, "I am with you all the days, even to the end of the world. " This was a staggering assignment for these humble fishermen. Never before had any group of men had iaid upon them such grave responsibilities. They were to preach the gospel to every creature under heaven. That învolved untold labor and uncounted sacrifices and sufferings. At the time this commission v/as given, Rome had almost conquered the v/orld, but had not conquered ^he Parthians, a fierce and warlike people. 3ut Jesus commands his soldiers to penetrate the borders of Parthia. He said, "Go into all the worid and preach the gospel to every creature. " it meant they must go where the legions of Rome had not gone. It meant that they must go into lands where cannibaiism prevaiied, into iands where God had never been heard of, in lands where they wouid be persecuted and finolly killed. I wonder if these men were staggered by the weight of the responsibi! ity laid upon them. If they were, then I believe that they were heartened by the great promise of Jesus that followed. Having told them to preach the gospei to every creature omong ail the nations of the earth, he said, "l will be with you. " That must hove lightened their hearts.

I was born in Standing Stone Park in Tennessee, one of our state parks. They did not moke it o park because I was born there, but in spite of the fact that l was born there. Thot is a rough section of country; the hollows are deep; the hills are steep. i recall that, between sundown and dark one day, my mother said to me, "Son, we need o bucket of woter. Wouid you mind going to the spring for a bucket of water?" Weil, this spring was down in one of those deep hoilows. On either sîde was a very steep hill. Anyone acquainted with that section of Overton County or ony similar section of Clay or Jackson County can recall how steep the hills ore. I have seen hills în cultîvation that were so steep they could not use the plow. They used a hoe. They even tell the story of a man who fell out of his corn field ond broke his leg, and when you see some of those hills you can almost believe it. This sprîng was down în one of those deep hollows. On either side the hill wos covered with a dense growth of beech trees. In summer time when the foliage was on, it was almost dark în daylight. But my mother saîd, "Son, go after a bucket of water." I remembered thot I had seen snakes cross the path on the way to the spring on other occasions. 1 remembered one occasion in portîcular when there was a large rattle- snake, so large thot the dog did not even try to kili it. He merely "ran it off." 1 145

remembered how the sudden cry of the screech owls would petrify one with fear. I recall how the great horn owls would answer one another from oposite hilis. I remembered how on former occosions other strange and unrecognized sounds and voices had mode me afroid. AII these things in one moment came before my attention, and yet my mother said, "Son, will you go to the spring?" It was a staggering assignment for a little boy at that time of the doy. My father, who wos sitting by listening, all the time, spoke up and said, "Son, get on extra bucket, I will go with you to the spring. " And that meant that what hadappeared to beoperilous undertaking would turn out to be aglorified adventure. If my father was going with me, then it would be wonderful to go.

And I have an idea that, when Jesus saîd to these men, "I will go with you oll the days, even to the end of the world, " their hearts were lifted. They knew what it meant for hîm to be in their presence. They had been with him under varying circumstances ond on different occasions. They had been present when the multitudes were hungry, ond Jesus with a few loaves and fishes had given them food. They had been with him on the stormy woters of Galilee, and they had heard him speak to wind and wave, and they had witnessed a great calm. They had been with him in the presence of death, they had heard him speak to the dead, and they had seen the sheeted dead rise în response to his bidding.

When he said, "i will be with you all the days, even to the end of the world, " their hearts must have been gladdened. Be with you "oll the doys! " i like that better then "always. " It is more meaningful, "I will be with you, not only on the days that are bright and victorius and triumpîiant, but also, I will be with you on the doys thot are dark, days of defeat and of death. " Our Lord wos with them on the great doy of Pentecost when "victory was perched upon every banner, " when three thousand people bowed în submission to the claims of Jesus. It was a glorious occasion But later, when Herod killed James with the sword and imprisoned Peter, the Lord wos there. He had not forsaken his people. He said, "I will be with you all the days. " He was with them on those days of persecution and deoth.

Paul saîd in 11 Timothy 4:16, "At my first defense no one took my port. " That is understandable. it îs likely that Paul stood before Nero, that blood-thirsty monster, the man who had everyone assassinated who stood between him and the reoli- zation of his unholy ambitîons; the man who had his own mother slain and later said he could her mooning from a far-off grave. (Simply the accusations of on outraged conscience.) Paui asked that it might not be laid to their charge. He understood Nero. He understood how one would ieopardize his life to be associated with him in the presence of Nero; ond then Paul said, "The Lord stood by me." Would not Poul have been in a pathetîc position if the Lord had not kept his promise? He soid, "I will be wîth you oll the days, " and the Lord was with Poul that day when he stood before the monster, Nero. Yes, he said, "The Lord stood by me ond strengthened me." And on that day when they led Paul out to the Three Fountoins on the Ostion Woy and there beheaded him, the Lord was present. He saîd, "I wlll be with you aU the days." 146

Our Lord îs keeping that promîse now, and is it not a marvelous source of consoiation to fothers and mothers, when they teil their sons and daughters good- by as they leove for some distant mission field, that they have the consciousness that while Jesus moy remain with them, he wili go with those who are on the way.

But that îs not all. in Matthew 18:20 Jesus said, "Where two or three ore gathered together in my name, there am I in the midst of them." The Lord's unfinished work inciudes the matter of attendîng the servîces of his church. He said, "Where two or three are gothered together in my name." The assembly does not hove to be large. The people do not have to be learned or wealthy or influen- tial. They do not have to meet in some cathedral or imposîng building. These are insîgnifîcant and incidentoi things. He said. "Where two or three are gathered together ni^my name, there am I in the midst of them." It matters not whether they worship on the bleak steppes of Russia, the steamîng iungies of the Beigîan Congo, the boimy isles of Southern Seas, or the populous cities of our great country, Christ is with his peopie when they meet.

Not since the church began has Christ missed a sîngle service of any congregation. When James A. Garfield was president, and Garfield was a member of the church, a mon came to Washington City and cailed up the preacher where Garfieid worshipped and asked him the question, "Is the President goîng to be at the services this morning? If he is, then I am comîng, but if the President wili not be there, I do not plan to come." The preacher appropriately saîd, "If the President is in the city ond not sick, he will be present. He never misses when he is able to be with us." He further soid, "I know something better than that the President wiil be with us this morning. Jesus Chrîst wiil be with us. Don't you think thot is ample reason for your being present?" Wos not that an appropriate answer? We may iet Jesus Christ down by not attending the services, but he never lets us down, He is aiways present.

But there is something else that Jesus is doing. In Hebrews 7:25, Paul saîd, "Wherefore he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them." He is talking about Christ, and he says that Christ ever lives to make intercession for his people. That is o heartening statement. We sometimes hear it said that a man iives for hîs famiiy. Thot means that he ioves his famiiy; that he îs concerned about his family; that he is wiiling to toil and sacrifice for the advancement of his family. It means thot his family occupies a prominent place in hîs thinkîng and living; and by the same token, when we read that Jesus iives to make intercession for his peopie, it means thot we occupy a prominent place in his thinkîng and in his doing.

There is not any other person în the universe that can serve as a mediator tis approprîately and effîciently as Jesus Christ. A medîator properiy is one who comes between two partîes; comes between the offended party and the offending party; appears before the offended party in behalf of the offending party. It means, in this case, that Jesus appears before God in our behalf, and we should never cease 147

to be humbly groteful that we have such an intercessor as Jesus Christ. There is no other person în this vast universe so well qualified to serve as our intercessor ond mediator. On the one hand, Jesus Ís human. In I Timothy 2:5 Paul said, "There is one mediator between God ond man, himself man, Christ Jesus." Christ is man. He lived on the earth in human flesh. He knows its weaknesses and appetites and passions. He lived in thîs world. He knows its sinful environment. He knows al! the problems that confront us and the things that baffle us. He wos tempted in all points like as we are, yet without sîn. He knows perfectly our side of the matter, and on the other hond, he is Deity. He is the Son of God. He knows God's side, and as Job said in 9:33, by woy of anticipatîon, "There is no umpire betwixt us, that might lay his hand upon us both. " in Jesus we have the person for whom Job sighed. Christ can stand between God ond us with the hand of his humanity on us and the hand of his deity on God, ond întercede for us as no other in the universe can.

When Aeschylus was condemned by the Athenian dicastery, or high court, to be executed, he had an older brother who asked to speak in his behaif. This older brother hod given both hands in battle for his country, and when he stood up before the high court, he said in substance, "Men of Athens, on the basis of the sacrifice I made in behalf of my country, I plead for the pardon of my brother. " And as he spoke these words, he held up his handless arm.s, and they were more pleccingly eloquent than anything that fell from his tongue. The result was that his brother was pordoned—fully and freely. I I ike to think that when Jesus Christ stands befcre God in our behalf that he does not plead our merits as a basis of forgiveness and {ustifica- tion, but rather, as it were, he can hold up his nail-pierced hards and say to the Father, "On the basîs of the sacrifice I made in his behalf, I urge his pcrdon." Is it not o marvelous thing that we have such an intercessor as Jesus Christ who lives to speak for us?

But once again, our Lord serves as a kind of reception committee for fhe saînted dead. Someone may suggest, "Are you not overdrawing the matter at this point?" I do not think so. i think ît is clearly taught in Scripture that Jesus served os a reception committee for the sainted dead. When our Master was on earth, he was accorded some strange receptions. I recall that on one occasion he crossed the water of Galîlee, and as he reached the bleak coast of Gadra, there met him a wild demoniac, a man neither clothed nor in his right mind, a man who terrorized the neighborhood, a man whose dwelling was among the tom.bs, one whom no one could bind. That was a strange reception for our Lord, was it not, when that poor demented creature met him on the shores of Galilee? I like to think that something better awoits God's people as they reach the other shore.

In Acts 7 we have related the death of Stephen, the first Christian martyr, the first man who is recorded as having died in the faith. We read that Stephen wos fîlled with the Holy Spirît and that he saw the heavens open, that he sow the glory of God and he saw the Son of man. Stephen himself said, "I see the heavens opened ond the Son of man standîng on the right hand of God." It is significant that in 148 other passages Christ is represented as being seated on the right hand of God, but in this connection, he is represented as standing on the right hand of God, os if our Lord Jesus Chrîst had sprung to hîs feet out of respect for and interest în his dyîng mortyr. And then Stephen said, almost with his last breath, "Lord Jesus, receive my spirit." Can you question that Stephen knew whot to say? Can you argue thot Stephen was wrong when it had {ust been said that he was "filled with the Hoiy Spîrit, " and when God Almighty granted him a vision of himself, his Son, and the eternal city? Sînce Christ served os a receptîon committee for Stephen, the first Christian martyr, and sînce he is no respecter of persons, I conclude that he renders the same service for his people now. is it not a heartening thing to realize ' that, as we bîd good-by to our loved ones on thîs side, Christ is extending the hand of welcome on the other shore?

Finally, there remains one other item of our Saviours's unfinished work. The significant thîng about thîs one is that it will never be completed. The others I have mentioned will be ended with the knell of time, but not so with the one about which we speak. In Revelation 7 we are given a description of the ransomed. We read that after John had seen the 144,000, he saw a great multitude which no man could number. They were clothed in white. They hadpalms in their hands, and one of the elders said unto John, "These that are arrayed in the white robes, who are they, and whence came they?" And the exiled apostle said, "My Lord, thou knowest." The elder said, "These are they that come, out of the great tribulotion, and they woshed their robes, and made them white in the.blood of the Lamb. Therefore are they before the throne of God; and they serve him day and night in his temple: ond he that sitteth on the throne shall spread his tabernacle over them. They shail hunger no more, neîther thirst any more; neither shall the sun strike upon them, nor any heat: for the Lomb that is in the midst of the throne shall be their shepherd, and shail guide them unto fountains of waters of life: and God shall wipe away every. tear from their eyes. " This is the last mentioned item in the unfinishedwork of our Lord. He is to be the shepherd of his people beside the eternal fountoins of the everiosting Eden.

i shouid like to have heard David sing the twenty-third Psalm out under the Syrîan stars. It must have been a marvelous thing. But there is something else I had rather hear. I had rather heor David sing that song beside the crystal fountains of Paradise.

Inasmuch as Christ has done, and is doing, so much for us, do you not think that it ought to hearten us ond make us such that we will do more for him? If he is so concerned about our well-being, should we not be more concerned ourselves? My sinner friend, do you not think that what he will do for you should be a strong ground upon which you shouid accept him? He will not only be your soviour; he will be your companion. He will be with you in worshîp. He will intercede for you. He will meet you în death and lead you in eternity. Do you not think thot he is the chiefest of all—the chiefest of God's revealed blessings to us, the way, the truth. 149 and the life? Wili you not in the light of these considerations reflect seriously and reflect soiemnly and fairiy and occept Jesus Christ as your personal saviour, that you may be the recîpîent of greater and greater blessings in his service? There is not anything in the world comparable to being a servant of the Lord Jesus Christ. He soid, "I wiii be with you aii the days." Thot is a marvelous promîse. Do you not want to enioy that promise ond other promises? A SELECTIVE BiBLiOGRAPHY

Books

Adams, John Quîncy. Lectures on Rhetoric and Oratory, 2 vols. New York: Russell and Russell, 1962.

Aristotle. Rhetoric. Transiated by W. Rhys Roberts. New York: Modern Library, 1954.

Bailey, George W. Great Preachers of Today. Edited by J. D. Thomas. Abilene, Texas: Biblical Research Press, 1961.

Baird, A. Craig. Rhetoric: A Philosophical Inquiry. New York: Ronald Press Company, 1965.

Boldwin, Charles Seors. Medievai Rhetoric and Poet c. New York: MacMîiIan Company, 1928. • y

Banister, John H. Great Preochers of Today. Edited by J. D. Thomos. Abîlene, Texos: B blical Research Press, 1965.

Bonowsky, Wîiliam S. Great Preachers of Today. Edited by J. D. Thomas. Abiiene, Texas: Biblical Research Press, 1967.

Boxter, Batseil Borrett. Great Preachers of Today. Edited by J. D. Thomas. Abîlene, Texas: Biblîcai Research Press, 1960.

. The Heart of the Yale Lectures. New York: MacMîIIan Company, 1947.

Bioir, Hugh. Lectures on Rhetoric and Belies Lettres. London: William Tegg and Company, 1858.

Brigonce, Wiiliam Norwood. Speech; its Techniques and Disciplines in a Free Society. New York: Appieton Century-Crofts, incorporated, 1952.

150 151

Broodus, John A. On tjie Preporotion and Delivery of Sermons. New York: Horper ond Brothers, 1944.

Cicero. Ad C. Herennium. Transioted by Harry Coplan. Cambridge: Harvard University Press, 1954.

Clark, Donald Lemen. Rhetoric in Greco-Roman Educotion. New York: Columbia University Press, 1957.

Collins, Willard. Greot Preochers of Todoy. Edited by J. D. Thomas. Abilene, Texos: Biblicai Research Press, 1964.

Corbett, Edword P. J. Classicai Rhetorîc for the Modern Student. New York: Oxford University Press, 1965.

Genung, John Franklin. The Working Principies of Rhetoric. Boston: Ginn and Company, 1900.

Goodpasture, B. C. Great Preachers of Today. Editedby J. D. Thomas. Abiiene, Texos: Bibiical Research Press, 1967.

Howeli, Wilbur Samuel. The Rhetoric of Alcuin & Chariemagne. Princeton: Princeton University Press, 1941.

. "English Backgrounds of Rhetoric. " History of Speech Education in America. Edited by Kari R. Waiiace. New York: Appleton-(!êntury- Crofts, Incorporated, 1954.

Joseph, Sister Miriam. Rhetorîc in Shakespeare's Time. New York: Harcourt, . Broce ond World, Incorporated, 1947.

Kennedy, George. The Art of Persuasion in Greece. Princeton: Princeton Uni- versity Prêss7 1963.

Lucion. Lucion. Tronslated by A. M. Hormon. Volume IV. London: Wiliiam Heinemann, 1925.

Mclnteer, Jim Biii. Greot Preachers of Todoy. Edited by J. D. Thomos. Abilene, Texas: Biblical Reseorch Press, 1966.

Nîchols, Gus. Greot Preachers of Today. Edited by J. D. Thomas. Abilene, Texos: Bibl ícal Researcli Press, 1966.

Oliver, Robert T. The Psychology ojF Persuasive Speech. 2nd ed. Nevy Yorkl David McKoy Company, Incorporated, 1957. 152

Osborne, Roy F. Great Preochers of Todoy. EditedbyJ. D. Thomas. Abilene, Texos: Bibiicoi Reseorch Press, 1964.

Pock, Fronk. Great Preochers of Today. Edited by J. D. Thomas. Abîlene, Texos: Biblicol Reseorch Press, 1963.

Piato. Plato. Tronsloted by Lane Cooper. Ithaca, New York: Corneli University Press, 1938. ^

Puilios, Athens Clay. Greot Preachers of Today. Edited by J. D.Thomas. Abilene, Texos: Biblicol Research Press, 1962.

Quintilian. Institutio Oratoria. Tronsiated by H. E. Butler. Voiume ill. New York: G. P. Putnam's Sons, 1921.

Thonssen, Lester. Seiected Readings in Rhetoric and Pubiic Speaking. New York: H. W. Wiison Company, 1942.

. ond A. Croig Baird. Speech Critîcsim. New York: Ronaid Press Company, 1948.

Young, M. Norvei. Greot Preachers of Today. Editedby J. D. Thomas. Abilene, Texas: Biblicai Research Press, 1963.

Periodicols

MacVough, Gilbert Stillman. "Structural Analysis of the Sermons of Dr. Harry Emerson Fosdick." Quorteriy Journal of Speech, XVIII (November, 1932).