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  ABILENE1952 LECTURES
  by Abilene Christian College
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The annual Abilene Christian College Lectureship for 1952, featuring a series of
sermons, lectures, and addresses by prominent preachers and teachers in the
Churches of Christ on themes of faith, doctrine, and Christian living.

  Chapters: 17

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  TABLE OF CONTENTS
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    1. Publisher's Notice
    2. BROTHERLY LOVE
    3. THE PROGRESS WE HAVE MADE
    4. RESTORING GOD TO EDUCATION
    5. BACK TO THE OLD PATHS (Doctrine)
    6. GRACE AND SALVATION
    7. WORSHIP
    8. AUTHORITY IN RELIGION
    9. OPPORTUNITIES IN NEW FIELDS
   10. CHRISTIAN LIVING
   11. THE WORK OF THE CHURCH IN AFRICA
   12. THE POWER OF RADIO
   13. WHAT IS TRUE RELIGION?
   14. PERSONAL EVANGELISM
   15. THE POWER OF THE PRESS
   16. THE WORK OF THE CHURCH IN JAPAN
   17. OPPORTUNITIES IN THE PHILIPPINES

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  CHAPTER 1: PUBLISHER'S NOTICE
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Publisher's Notice PUBLISHER’S NOTICE The Firm Foundation Publishing House, for
a number of years, has been publishing the principal addresses in the Abilene
Christian College Lectureship during February of each year. These volumes from
year to year are added to the principal libraries, public and private, and to
individuals’ private libraries. They have become a feature and embody some of
the finest literature that is now published by the loyal churches of Christ.
These compositions are of high order, prepared and delivered by outstanding
men—preachers, lecturers, debaters, and educators—among the churches of Christ.

We are sending this volume for 1952 out with confidence that it will be
received, read, and studied with a full measure of appreciation by loyal and
faithful disciples of our Lord. A large number who have, from time to time, been
buying and filing in their library these volumes, have developed a confidence
and an appreciation for them and are replete in their commendations and
expressions of thankfulness that they have these great annuals for their library
for many years.

It may be noted that the Firm Foundation Publishing House has in stock about
one-half dozen of miscellaneous numbers of volumes for several past years. If
your library is short on some particular year, we are probably in position to
supply it. Write us. We are sending this volume forth with a full measure of
confidence in its merit, and also with the persuasion that it will be highly
appreciated. There is one address in this list that several have said is worth
the price of the entire book. Such a remark might be made with regard to several
of the addresses.

G. H. P. SHOWALTER, Publisher Austin, Texas, May 25, 1952


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  CHAPTER 2: BROTHERLY LOVE
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BROTHERLY LOVE BROTHERLY LOVE Elbridge B. Linn

Brethren and friends, I am humbly grateful for the privilege of speaking at this
lectureship on the subject of “Brotherly Love.” My sincere feelings for you
could not be expressed in more meaningful terms. Since the theme of this series
of lectures is “Back to the Old Paths,” it is very significant that the subject
of “Brotherly Love” was given to one of the speakers. When one is convinced that
men have departed from the divine order of things religious, or that they need
to guard against such departure, and raises the scriptural cry, “Back to the Old
Paths,” how appropriate it is to consider that when we walk in them, we shall
love the brethren.

We would not plead that men return to the days of Jeremiah, nor of any of the
later prophets under the law. It is sufficient to say that should we do thus, we
should still be obligated by the command “love thy neighbor as thyself”
(Leviticus 19:18). Likewise, our responsibilities as brethren to others even
under the Old Covenant would be many. Moreover, those who were the nations round
about Israel had largely forgotten the “brotherly covenant,” even as the prophet
Amos condemned Tyre (Amos 1:9); and also pronounced divine retribution upon
Edom, saying, “Thus saith Jehovah: For three transgressions of Edom, yea, for
four, I will not turn away the punishment thereof ; because he did pursue his
brother with the sword, and did cast off all pity, and his anger did tear
per-petually, and he kept his wrath forever” (Amos 1:11). A return to “The old
paths” definitely demands a return to Christ and his way of living, to the
church of the New Testament, and to the will of God as revealed in the New
Covenant. Christians ai'e regulated by the word of God in the New Testament. To
no other authority do we have recourse. The New Covenant alone is sufficient,
and to no other book do we expect to appeal.

During the earthly ministry of Christ, his disciples, who later became apostles,
were taught the absolute importance of brotherly love. In the setting of the
last supper, Jesus taught the eleven disciples, for Judas had already gone out
into the night, saying: “A new commandment I give unto you, that ye love one
another; even as I have loved you, that ye also love one another. By this shall
all men know that ye are my disciples, if ye have love one to another” (John
13:34-35). Thus, Christ made love the badge of discipleship.

Years later, the apostle John wrote: “He that saith he is in the light and
hateth his brother, is in the darkness even until now. He that loveth his
brother abideth in the light, and there is no occasion of stumbling in him. But
he that hateth his brother is in the darkness, and walketh in the darkness, and
knoweth not whither he goeth, because the darkness hath blinded his eyes (1 John
2:8-11). Also, “in this the children of God are manifest, and the children of
the devil: whosoever doeth not righteousness is not of God, neither he that
loveth not his brother. For this is the message which ye heard from the
beginning, that we should love one another: not as Cain was of the evil one, and
slew his brother . . . We know that we have passed out of death into life,
because we love the brethren. He that loveth not abideth in death. Whosoever
hateth his brother is a murderer: and ye know that no murderer hath eternal life
abiding in him. Hereby we love, because he laid down his life for us: and we
ought to lay down our lives for the brethren. But whoso hath this world’s goods,
and beholdeth his brother in need, and shutteth up his compassion from him, how
doth the love of God abide in him? My little children, let us not love in word,
neither with the tongue; but in deed and truth” (1 John 3:10-18). And then,
“Beloved, let us love one another: for love is of God; and every one that loveth
is begotten of God, and knoweth God. He that loveth not knoweth not God, for God
is love . . . Beloved, if God so love us, we also ought to love one another ...
If a man say, I love God, and hateth his brother, he is a liar: for he that
loveth not his brother whom he hath seen, cannot love God whom he hath not seen.
And this commandment have we from him, that who loveth God love his brother
also” (1 John 4:7-8; 1 John 4:11; 1 John 4:20-21). Are our hearts left hard and
untouched by the tendering truth of these words of scripture? Do we think we can
get by in a denial of the goodness of God by brotherly unkindness? Whoever he
may be, he ignores the commandment of our Lord who does not love his brother. He
is stumbling in the darkness, is yet a child of the devil, remaineth in death to
righteousness, knoweth not God and is not begotten of him, who loveth not his
brother. The unbeliever is in a state of condemnation. The impenitent has not
turned to God. The unbaptized has never been buried with his Lord by baptism
into death, and raised to walk in newness of life. The believer who lives and
worships after a thus saith man, and not a “thus saith the Lord" is in doctrinal
error. Equally condemned by the truth along with these is the church member who
is without brotherly love! The word of God is at this point very explicit.

Because of the emphasis made in all of God’s teach-ing with regard to our
brotherly responsibilities, Paul wrote the Thessalonians: “But concerning love
of the brethren ye have no need that one write unto you: for ye yourselves are
taught of God to love one another" (1 Thessalonians 4:9). Through Paul’s
instruction the Colossian brethren had love “toward all the saints" (Colossians
1:4). Peter likewise admonished all Christians, especially the elect of the
Dispersion: “Seeing ye have purified your souls in your obedience to the truth
unto unfeigned love of the brethren, love one another from the heart fervently"
(1 Peter 1:22). To the Romans, Paul gave exhortation: “Owe no man anything save
to love one another: for he that loveth his neighbor hath fulfilled the law"
(Romans 13:8).

We do owe the brethren love. Our responsibilities toward them are measured by
this tender regard. Our attitudes toward and our deeds on behalf of others in
Christ must be in harmony with the divine principle of love.

Brotherly Love Is Expressed In Forgiveness Man’s deepest need from man is
forgiveness, just as it is also his greatest blessing from God. Jesus knew that
in all of our human relationships that we would sin against others and others
would sin against us. Of course, this unpleasant truth grieves us as Christians,
but face it we must. Jesus said to his disciples: “Take heed to yourselves: if
thy brother sin, rebuke him; and if he repent, forgive him” (Luke 17:3). The
innate unwillingness of even Christians to forgive is then rebuked by Jesus.
Peter’s question to him expresses the carnality of men: “Lord, how oft shall my
brother sin against me, and I forgive him? until seven times? Jesus saith unto
him, I say not unto thee, Until seven times; but, until seventy times seven”
(Matthew 18:21-22). Here in Peter’s words we see illustrated the perversity of
human nature. It might be all right to forgive once or twice, but the average
person would be pretty well tired out by the time he forgave seven times. No
doubt Peter used the number seven to mean perfection or completeness, after
common Hebrew usage. But Jesus abolished for all time the tabulating system of
forgiveness in saying: “I say not unto thee, Until seven times; but, Until
seventy times seven.” Our Lord thus has taught us that forgiveness has no
limitations. For, in the following parable of the king and his two servant
debtors, (Matthew 18:23-34), Jesus emphasized the truth in parable that God has
forgiven all of our many sins against him.

Therefore, we ought to forgive the few sins that our brother has committed
against us! (Note Matthew 18:35).

Restoration of the offender and reconciliation with the offended are included in
forgiveness, wherever possible. “And if thy brother sin against thee, go, show
him his fault between thee and him alone: and if he hear thee, thou hast gained
thy brother. But if he hear thee not, take with thee one or two more, that at
the mouth of two witnesses or three every word may be established. And if he
refuse to hear them, tell it unto the church: and if he refuse to hear the
church also, let him be unto thee as the Gentile and the publican” (Matthew
18:15-17). What tragic dissensions have there been in the church, which would
have been stilled before they erupted, had brethren followed the teaching of
Christ. How long have brethren carried on their bitter quarrels, which never
could have lasted had they listened to the words of Jesus! This teaching bound
upon us by the apostles of Christ was, as some other teaching given by our Lord
during his public ministry, to be followed by his church, beginning on the day
of Pentecost. Our pardon of the offences of others will certainly result in our
prayers for them. The Lord’s followers are to pray for their persecuters
(Matthew 5:44). How much rather will they intercede on behalf even of sinning
brethren! “If any man see his brother sinning a sin not unto death, he shall
ask, and God will give him life for them that sin not unto death. There is a sin
death: not concerning this do I say that he should make request” (1 John 5:16).
As long as your brother lives, pray for him. Pray God’s blessings upon his work
of faith, labor of love, and patience of hope. And, when he sins, pray that
Jehovah will give him life yet that he may repent!

One’s love for a brother in Christ will constrain him, though even as the
offender, to seek the offended. “If therefore thou art offering thy gift at the
altar, and there rememberest that thy brother hath aught against thee, leave
there thy gift before the altar, and go thy way, first be reconciled to thy
brother, and then come and offer thy gift” (Matthew 5:23-24). While Christ spoke
to those under the law, the principle remains the same today. How salutary would
be the application! Brotherly love, then, is seen in forgiveness, restoration
and reconciliation, and in prayer for one another.

Brotherly Love Tempers Judgment Probably, there is no weakness more general
among Christians than fault-finding. In the Sermon on the Mount Christ dealt
with this human fault as follows: “Judge not, that ye be not judged. For with
what judgment ye judge, ye shall be judged: and with what measure ye mete, it
shall be measured unto you. And why beholdest thou the mote that is in thy
brother’s eye, but considerest not the beam that is in thine own eye? Or how
wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo,
the beam is in thine own eye. Cast first the beam out of thine own eye; and then
shalt thou see clearly to cast out the mote out of thy brother’s eye” (Matthew
7:1-5). Christ is not here forbidding judgments by the civil courts, nor by the
church on evil within, nor even that private appraisal of the character of
another.

He advised men, “Judge not according to appearance, but judge righteous
judgment” (John 7:24). He also laid down the axiom that a tree is judged by its
fruit (Matthew 7:17) and a man by his words (Matthew 12:3 b). That which Christ
forbade was “judging” all right, but the context definitely establishes the
condemnation of Christ as against fault -finding, harsh criticism,
censoriousness, a carping attitude, caviling, or hypocritical hypercriticism.
Criticism may be constructive, in eliminatng weakness, suggesting improvements,
and ensuring success. Such a critic is a friend. All of us should yearn for the
wisdom to thus counsel, even as Disraeli said of another: “He wreathed the rod
of criticism with roses.”

Jesus said that he was a hypocrite who tried to pick the “mote” out of his
brother’s eye, while he still had a “beam” in his own eye! Life would be a
perpetual flea-hunt, if one was compelled to trace down all the little mean,
unjust criticisms made against him. But how much lower is the vocation of him
who is a fault- picker, who goes about seeing only the vices of men and never
their virtues! They practice seeing only what is wrong with others (they think)
until they are blind to their own weaknesses. For such obvious inconsistency the
Lord had but one word: Hypocrite! Surely he is a hyprocrite who insists on
removing a splinter from his brother’s eye, whde he has a telegraph pole in his
own. Such an one does not want to be his brother’s keeper; he would prefer to be
his brother’s judge!

“Judge not! the workings of his brain And of his heart thou canst not see; What
to thy dim eyes may seem a stain, In God’s pure light may only be a scar,
Brought from some well-won field here thou would’st only faint and yield!”

“But thou, why dost thou judge thy brother? or thou again, why dost thou set at
nought thy brother? for we shall all stand before the judgment seat of God” “Let
us not therefore judge one another any more: but judge ye this rather, that no
man put a stumbling- block in his brother’s way, or an occasion of falling”
(Romans 14:10; Romans 14:13).

Brotherly Love Is Considerate of Others We must consider others. Our words, the
deeds of our lives, as related to others, are as the threads of a garment
knitted together. This is the very illustration used in the Scriptures.
Christians are said to be “knit together in love” (Colossians 2:2). I am not
chiefly considering the courtesy and gratitude which we ought to express toward
one another, even though they should not be neglected. Rather, there are
brethren who are babes in Christ, who are deficient in knowl- edege, who are
weak in the faith. Paul proved by his own example, that, rather than judging the
brethren, he carefully scrutinized his own life, lest he put a stumblingblock in
his brother’s way, or an occasion of falling. There were weak brethren then, and
there are weak brethren now. Then, meat offered to heathen gods in pagan temples
was a stumblingblock to weak Christians, who had just been rescued from
paganism. While by no means, did all Christians consider an idol the same, yet,
those who were weak were wounded in conscience m seeing those who were stronger
spiritually eat meat which had been sacrificed to an idol. Then, Paul wrote in 1
Corinthians 8:11-13 : “For through thy knowledge he that is weak perisheth, the
brother for whose sake Christ died. And thus, sinning against the brethren, and
wounding their consicience when it is weak, ye sin against Christ. Wherefore, if
meat causeth my brother to stumble, I will eat no flesh forevermore, that I
cause not my brother to stumble.” The danger of unrestrained indulgence of the
Christian’s liberty, may be avoided by following Christ’s example (Php_2:5-7).
With a self-sacrificing disposition and an affectionate attitude, we should
strive for the well-being of every Christian, however, ignorant or weak he may
be, teaching him, of course, at the same time. After citing the example of
Christ, Paul admonished the Roman brethren: “Now we that are strong ought to
bear the infirmities of the weak, and not to please ourslves. Let each one of us
please his neighbor for that which is good, unto edifying” (Romans 15:1-2). In
making application of this principle, one must remember:

(1) that it refers to things in themselves indifferent. It is not a question of
the truth of the Gospel, nor of the basic Christian life. Where true Christian
liberty was endangered, Paul refused to yield (Galatians 2:3-5). (2) Each
Christian is to be the judge of how this course of action is to be followed in
certain circumstances, as for example, the manner of one’s behavior on the
lord’s Day, or the relations of Christians to some public amusements. Expediency
may be a far cry from liberty.

Love of the brethren will constrain us to encourage “the fainthearted, support
the weak, be longsuffering toward all” (1 Thessalonians 5:14), “forbearing one
another in love” (Ephesians 4:3).

Brotherly Love Exercises Sympathy “In love of the brethren be tenderly
affectioned one to another” (Romans 12:10). “Weep with them that weep” wrote
Paul. This is sympathy. It may be easier to sympathize with one when his tears
bathe his cheeks, than to rejoice with one on whom “good fortune” has smiled.
But the whole verse reads: “Rejoice with them that rejoice; weep with them that
weep” (Romans 12:15).

There was a time when Christians were persecuted for their faith. Some of them
suffered almost unmentionable injuries. When the Hebrew writer had exhorted:
“Let love of the brethren continue,” he added for the sake of those who were
persecuted because they loved Christ, “Remember them that are in bonds, as bound
with them; them that are ill-treated, as being yourselves also in the body”
(Hebrews 13:1; Hebrews 13:3). Brethren, do you love enough to do that?

I stepped to the information desk of a certain hospital, to intercede for a
young wife whose husband lay at that moment in a room above us, at the very
point of death. Mine was a simple request. The folded cot under my arm suggested
that the wife desired to be at her husband’s side through the night, trembling
at his every labored breath, lovingly wiping away the sweat of death from his
face, and then perhaps to sink exhausted on the cot herself. The nurse’s terse
reply was, “No, it’s against the rules!” She had scarcely uttered the words when
the young woman stepped before her, and whispered her plea in words that would
break your heart: “Please, they say Billy may die tonight!” The request was
granted. Why? Who knows? Sympathy? Yes, it might have been. The nurse may have
remembered the last hours of a husband, or of a friend, or of her own little
girl. Whatever her reason, I know that my brethren will exercise brotherly love
so that they may “rejoice with them that rejoice; and weep with them that weep.”

Brotherly Love Produces Kindness The word of God instructs us to “add to your
faith . . . brotherly kindness, and to brotherly kindness charity (love)” (2
Peter 1:5-7). We are reminded in 1 Corinthians 13 that “love ... is kind” (1
Corinthians 13:4). Brethren, it is not a sign of weakness to be kind, but of
strength. Unkindness is weakness, because God is love and all - powerful. We
have alieady been admonished, “My little children, let us not love in word,
neither with the tongue, but in deed and truth” (1 John 3:18). To be sure, there
is today too much palaver and not enough performance. Being kind is not to be
confused with being “mealy mouthed.” It is to “speak the truth in love.” But
never forget that brotherly love induces kindness of speech.

Gossip, slander, and tale-bearing are not kind. Perhaps one of the cruelest
inflictions of pain upon man is to burn away his reputation and to sear his soul
in the fire started by a tongue that is devil-kindled and hell-lighted. Many
persons, without realizing it, have played gossip’s game, and have thereby
become unpaid devil’s messengers, bearing about infernal messages.

Titus cautioned the brethren “to speak evil of no man” (Titus 3:2), although
Paul later warned the brethren to refuse a factious “man after a first and
second admonition” (Titus 3:10). It is plain then that Paul dis-tinguished here,
as well as elsewhere, between speaking of a man’s evil, and speaking evil of a
man! Brotherly love will keep you from speaking evil of another, guarding that
your words should be without intent, even when they deplore another man’s evil .
Hear God speak to you: “Bless them that persecute you, bless, and curse not”
(Romans 12:14). “Speak not one against another, brethren. He that speaketh
against a brother, or judgeth his brother, speaketh against the law . . .”
(James 4:11). “Finally, be ye all likeminded, compassibnate, loving as brethren,
tenderhearted, humbleminded: not rendering evil for evil, or reviling for
reviling; but contrariwise blessing; for hereunto were ye called, that ye should
inherit a blessing” (1 Peter 3:8-9). In the light of these scriptures, does not
the kindness of brotherly love suggest to you that it would be far better if you
could just FORGET much of that which you have heard, and read?

“If you see a strong fellow, ahead of the crowd, A leader of men, marching
fearless, unbowed, And you know of a tale whose mere telling aloud Would cause
that fair head in anguish to be bowed, It’s a pretty good plan to forget it!

If you know of anything that would darken the joy Of a man or a woman, a girl or
a boy, That would wipe out a smile, or in the least way annoy A fellow, or cause
any gladness to cloy, It’s a pretty good plan to forget it! If you know of a
thing, just the least little sin, Whose telling would cause a laugh or a grin On
a fellow you didn’t like— For his sake keep it in! Don’t be a knocker; right
here stick a pin— It’s a pretty good plan to forget it!

Brotherly Love Fosters Peace Behold how good and how pleasant it is for brethren
to dwell together in unity! (Psalms 133:1). The Christian is urged to “seek
peace, and pursue it” (1 Peter 3:11). There is a mistaken notion among some
brethren today that Christian love should seek peace at any price. God’s word
has not so taught. Instead, “the wisdom that is from above is first pure, then
peaceable” (James 3:17).

Many persons have made the mistake of assuming that our first spiritual
objective is unity, and the peace which ensues. Some have even charged that
those are without love who do not seek peace first. But God’s word affirms that
our primary objective should be to do his will. When we have a common faith, the
result will be unity, and the product of brotherly love: Peace. Hence, Paul
wrote: “I therefore, the prisoner in the Lord beseech you to walk worthily of
the calling wherewith ye were called, with all lowliness and meekness, with
longsuffering, forbearing one another in love; giving diligence to keep the
unity of the Spirit in the bond of peace. There is one body, and one Spirit,
even as also ye were called in one hope of your calling; one Lord, one faith,
one baptism, one God and Father of all, who is over all, and through all, and in
all” (Ephesians 4:1-6). When we have all been baptized by the one baptism of the
one faith, we shall be brethren, members of the one body, and should exercise
brotherly love to keep the unity of the Spirit in the bond of peace.

God’s children are peacemakers (Matthew 5:9), and should endeavor, “if it be
possible, as much as in you lieth, (to) be at peace with all men” (Romans
12:18). The children of God are taught: “Avenge not yourselves, beloved, but
give place unto the wrath of God: for it is written: Vengeance belongeth unto
me; I will recompense, saith the Lord. But if thine enemy hunger, feed him; if
he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon
his head. Be not overcome of evil, but overcome evil with good” (Romans
12:19-21).

Brethren who cannot control their anger are warned, lest it be the means of
destroying their souls: “Ye have heard that it was said to them of old time,
Thou shalt not kill; and whosoever shall kill shall be in danger of the
judgment: but I say unto you that every one who is angry with his brother shall
be in danger of the judgment; and whosoever shall say to hi3 brother, Raca,
shall be in danger of the council; and whosoever shall say, Thou fool, shall be
danger of the hell of fire” (Matthew 5:21-22).

Let no Christian seek self-justification before the church, nor vengeance upon
another, forgetting the divinely appointed obligations of brothery love. It is
possibly true that the Christian may have no greater enemy than the consuming
passion of anger. “So then let us follow after things which make for peace, and
things whereby we may edify one another” (Romans 14:19).

Brotherly Love Is Seen In Service How we need one another! This is true in
material matters. A fundamental principle of the faith is: “remember the poor”
(Galatians 2:10). Faithful and loving brethren have always been zealous so to
do. The exhortation from God: “So then, as we have opportunity, let us work that
which is good toward all men, and especially toward them that are of the
household of the faith” (Galatians 6:10), is remembered well today, as
Christians care for the poor, the widow, the orphan, and the infirm. Brethren
sometimes speak and write of their benevolent work. Let us follow the teaching:
“For ye, brethren, were called for freedom; only use not your freedom for an
occasion to the flesh, but through love be servants one to another” (Galatians
5:13).

Lest any man think this unimportant, the judgment scene graphically portrayed in
the words of Christ himself (Matthew 25:31-46) emphasizes the eternal importance
of ministering to the hungry and thirsty, of being hospitable to strangers, of
clothing the naked, and of visiting the sick, even those sick brethren in
prison! I have heard of some of these ministrations being neglected, even today,
but in the judgment day the Lord will not hold them guiltless, who have thus
neglected their brethren, even the least among them. “Inasmuch as ye did it not
unto one of these least, ye did it not unto me” (Matthew 25:45). How tragic will
be the endless doom of Christians who did not exercise brotherly love in
service, only to learn that they also failed to minister to Christ! The attitude
of some is expressed in the words of James: “If a brother or sister be naked and
in lack of daily food, and one of you say unto them, Go in peace, be ye warmed
and filled; and yet ye give them not the things needful to the body; what doth
it profit?” (James 2:15-16). Divine appraisal of such action, with condemnation,
is in the next verse: “Even so faith, if it have not works, is dead in itself.”
(Editor: What kind of works? Works of Righteousness and Works of Obedience)

Brethren likewise need spiritual assistance. “Brethren, even if a man be
overtaken in any trespass, ye who are spiritual, restore such an one in a spirit
of gentleness; looking to thyself, lest thou also be tempted” (Galatians 6:1).
We should encourage the fainthearted, support the weak, longsuffering toward
all, and exhort faithful and unfaithful. “Let us consider one another to provoke
unto love and good works” (Hebrews 10:24). May we remember that we fulfill the
law of Christ by bearing one another’s burdens (Galatians 6:2). An outstanding
New Testament example of insistence that a Christian give spiritual assistance
to a brother is given by Paul, who, in writing to Philemon instructed him that
his former runaway slave, Onesi- mus, had been converted to Christ, and was
being returned to Philemon, whose responsibility it was to accept and help him
as a brother beloved in the Lord. (Philemon).

Brotherly Love Honors The Deserving The New Testament commands: “Honor all men.
Love the brotherhood. Fear God. Honor the king” (1 Peter 2:17). Paul instructed
the Roman Christians: “Render to all their dues . . . honor to wnom honor”
(Romans 13:7). And also, “In love of the brethren be tenderly affectioned one to
another; in honor preferring one another” (Romans 12:10).

It should be noted that this use of the word “honor” means “respect, esteem.”
Respect is due men in varying degrees, of course, and is to be shown in vavy ing
ways. This is a sound rule: “Respect the respectable; pity the despicable.”

Even today, and certainly as the church grows stronger, it will be increasingly
necessary to guard against the formation of classes in the church. It would be
so easy to capitalize the words “Church Officers, Ministers, Elders, Deacons,”
as distinguished from (the lower case) “laymen,” and as distinguished from “the
common herd” of “Christians” who are simply trying to serve acceptably the Lord.
The brethren are careful in general, but due to the frailties of egotism and
ambition, we must in this area be alert watchmen on the walls of Zion!

Nevertheless, there have been, are, and will be men and women in the church who
deserve our loving esteem. Elders, deacons, preachers, various members of the
church deserve honor. Who could withhold grateful esteem and lifelong respect
from certain teachers, and others, connected with Abilene Christian College, and
similar schools? How I do honor the brethren of the Highland Church of Christ
for their love and courage in the willingness to oversee the work of the “Herald
of Truth,” a nationwide radio broadcast! All connected with it, all supporting
it with their prayers and gifts, deserve honor for their works’ sake! The
example of the apostle Paul serves to instruct us. All who know his epistles
have been struck with the force of his grateful esteem for so many, some of whom
he names. He spoke of Timothy as “the brother whose praise in the gospel” had
“spread through all the churches” (2 Corinthians 8:18). Titus was honored and
the brethren with him, who, as “the messengers of the churches” were called “the
glory of Christ” (2 Corinthians 8:23). While Paul himself recommended humility
always, he also urged: “But we beseech you, brethren, to know them that labor
among you, and over you in the Lord, and admonish you; and to esteem them
exceeding highly in love for their work’s sake” (1 Thessalonians 5:12-13). In
view of the following Scriptures, how do certain terms which some Christians
apply to others, including elders and evangelists, sound in your ears? Name
callers will do well to remember that their very actions betray a weakness
within them, not to mention the fact that they pursue a course diametrically
opposed to the will of God. Those who hurl invective and use vitriolic language
against brethren, beware! repent! and do the will of God! It would be amusing,
were it not so tragic, to relate the blunders of otherwise well-meaning people
when they felt it necessary to honor someone. The results were almost as bad as
that related by the apostle James (2:1-9). He has condemned sin, and we should
not forget it!

Brotherly Love Administers Rebuke Lest anyone misunderstand, and fear that I
have been pleading for a moratorium on correction of the erring, or even on
religious discussion, I quote the words of Christ: “If thy brother sin, rebuke
him.” And also, Paul’s Spirit-guided exhortation: “Preach the word; be urgent in
season, out of season; reprove, rebuke, exhort, with all longsuffering and
teaching” (2 Timothy 4:2). No man dare plead for anything else who respects the
teaching of God’s word. The discussion from the pulpit, in religious papers, and
everywhere, of living issues before the church is to be encouraged and not
discouraged. Of course, I am talking to brethren who have the good sense, and
the spirituality, to make proper application of other portions of God’s word,
too.

God’s word protects God’s church, when men will be ruled by that word!
Directions are given in 1 Timothy 5:19-20, to protect elders from false
accusations, and to protect God’s people from false elders, and from their sins.
The church is the flock of God which is to be preserved from wolves in sheep’s
clothing. God’s flock is not to be fleeced by hireling shepherds! False teachers
are to be “marked” and turned away from (Romans 16:17). The disorderly are to be
withdrawn from (2 Thessalonians 3:6; 2 Thessalonians 3:14-15), while faithful
Christians are not to “keep company” with the immoral and unspiritual brother (1
Corinthians 5:11).

Conclusion Men can grow in brotherly love. Paul admonished the brethren to
“abound more and more” (1 Thessalonians 4:10). John, once a “son of thunder”
grew in love. Many have done likewise. With no trepidation do we face the
future. Brethren will love each other. The tornado of hatred cannot destroy the
church. True, its winds may blow st little, but the “foundation of God standeth
sure” (2 Tim. 1:19). The church marches ahead. It is a kingdom which cannot be
moved (Hebrews 12:28). God’s people will win because they live better and love
more sincerely. “Let love of the brethren continue” (Hebrews 13:1).


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  CHAPTER 3: THE PROGRESS WE HAVE MADE
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THE PROGRESS WE HAVE MADE THE PROGRESS WE HAVE MADE Joseph W. White

“Then opened he their minds, that they might un-derstand the Scriptures; and he
said unto them, thus it is written, that the Christ should suffer, and rise
again from the dead the third day; and that repentance and remission of sins
should be preached in his name unto all the nations, beginning from Jerusalem”
(Luke 24:45-47). “They therefore, when they were come together, asked him,
saying, Lord, dost thou at this time restore the kingdom to Israel? And he said
unto them, It is not for you to know times or seasons, which the Father has set
within his own authority. But ye shall receive power, when the Holy Spirit is
come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea
and Samaria, and unto the uttermost part of the earth” (Acts 1:6-8). “They then
that received his word were baptized: and there were added unto them in that day
about three thousand souls” (Acts 2:41). “And day by day, continuing steadfastly
with one accord in the temple, and breaking bread at home, they took their food
with gladness and singleness of heart, praising God, and having favor with all
the people. And the Lord added to them day by day those that were saved” (Acts
2:46-47). “But many of them that heard the word believed; and the number of the
men came to be about five thousand” (Acts 4:4). “And believers were the more
added to the Lord, multitudes both of men and women” (Acts 5:14). “And the word
of God increased; and the number of the disciples multiplied in Jerusalem
exceedingly; and a great company of the priests were obedient to the faith”
(Acts 6:7). For a century and a half, an ever-increasing number of persons have
been vitally concerned with the restoration of New Testament Christianity. The
call, “Back to the old paths,” is not a new one. But there is an ever-present
danger that we may stray into new and more inviting ways. Every generation needs
to reexamine itself. I am happy that I have been assigned the topic: “The
Progress We Have Made.” Let us take stock and see whether, and how much, we have
progressed.

Four or five years ago, some of our British brethren published a booklet of
addresses with this title: “Forward—Back to Jerusalem.” I take it that the
as-signment of this subject had that kind of progress in mind, for any
“progress” which does not take us back to Jerusalem is the wrong sort of
progress. Desirable growth must lead us: “. . . unto the building up of the body
of Christ: till we all attain unto the unity of the faith, and of the knowledge
of the Son of God, unto a fullgrown man, unto the measure of the stature of the
fullness of Christ that we . . . may grow in all things into him” (Ephesians
4:12-15). Progress in that direction “maketh the increase of the body unto the
building up of itself.”

Scriptural growth is not simply enlargement; not mere expansion. Several months
ago in The Horizon, published monthly by Abilene Christian College, Broth-er
Morris made this statement, “Expansion is an increase in size; growth is an
increase in stature.’' Certainly no one can dispute the fact that churches of
Christ have grown in size and in number. The point with which we are concerned
is whether in that increase in number we have merely increased in size, or we
have grown, that is, increased in stature; whether we have progressed, that is,
moved forward—“forward—back to Jerusalem.”

All around us we hear cries that we are drifting. That some have drifted, there
can be no doubt. In the early days of the restoration movement the growth was
tremendous. Multitudes of persons came “back to the old paths.” Whole
congregations changed their status from denominationalism to New Testament
Christianity. Indeed, entire regional associations of congregations did so. One
great leader became so enthusiastic that he renamed his periodical, “The
Millennial Harbinger.” Not, it may be said, to give aid and comfort to
speculative theories, but because he believed that a great age of gospel glory
was being ushered in.

Statistics gave some grounds for such a conviction. In the census taken in 1850,
what was known as the Disciples of Christ was the fourth ranking church in the
nation. In the decade from 1850 to 1860 it grew far more rapidly than any other
group. However, with the dissensions which began chiefly after the Civil War,
starting from opposition to the first missionary society which was organized in
1849, and an even more intense opposition to instrumental music which was first
introduced in a few churches in the 1860's, the body of Christ was gradually
split into two distinct groups. In 1906, for the first time, churches of Christ
were listed as a separate group in the census, and since that time have been
treated in those reports as a distinct body. In the forty-six years that have
elapsed, have the innovators been progressive and the remainder of us
non-progressive ? Some years ago, a preacher excitedly said to the noted Henry
Van Dyke: “Dr. Van Dyke, Christianity is at a crisis!” Calmly, Van Dyke replied:
“Christianity is always at a crisis.” Granting the truth of that statement, how
have we met our crises for the past forty-six years? Many voices have been
pessimistic. Listen to this statement regarding conditions in general :

Referring to a well-known magazine, a Christian journal says that it “has
printed in recent issues some interesting facts concerning the general decline
in church attendance in modern times. It is evident that all churches are
passing through a period of unusual dullness. As a whole, they are making
progress, but slowly. In general, it has shown so little interest in industrial
conditions, the causes and the iniquity of the unequal distribution of wealth,
and so little concern for the needs of the struggling masses, but these masses
have concluded that the church cares little for them.” A quotation was then
given from a Cleveland, Ohio paper in which it was stated that, “At the regular
meeting of the Cleveland Presbytery today the question of how to counteract the
influences which are decreasing the attendance at the churches represented was
discussed. A number of the most eminent ministers declared that they had for
some time sought to increase the attendance by means of sermons upon subjects of
popular interest. This they all said proved effectual for a time, but had ceased
to accomplish its object. What to do next was the question. The Presbytery
decided to consider it during a season of fasting and prayer to last from 8 a.m.
to 6 p.m., behind locked doors.” Our own religious journal commented: “To put
the case plainly, the average fashionable church of modern times does not offer
‘the struggling masses’ anything much which they cannot get without attending
the churches. The world has its entertainment bureaus, with their orchestras,
oratorios, cantatas, and operas, high and low; their theaters, concert halls,
musicals, and every other variety of entertainment the carnal appetite calls
for; and when the churches ‘enter the lists’ to compete for patronage in the
score of entertainment, they need not be surprised if they are hopelessly left
in the race.”

One of our older brethren wrote the following: “I have been in the evangelistic
field for 33 years, and of course I have seen the church of our blessed Lord and
Savior Jesus Christ in her day of unity and power, and I have seen her in her
division and weakness. I have seen her go forth clear as the sun, fair as the
moon, and terrible as an army with banners. I saw her when the denominations
combined against her; when they put forth their strongest men to meet our
ministers on the field of public discussion. I saw her glorious sons, mighty men
of valor, stand forth as one man, heart to heart and hand in hand in her
defense, presenting such a solid front that, like the Austrian phalanx, place
for attack was nowhere to be found. Brethren of the North and South, East and
West were perfectly joined together in the same mind and in the same judgment.
During this glorious time of unity and brotherly love, many consecrated men from
all the walks of life, waxing bold, took their Bibles and without purse or
script, carried the good news into almost every nook and corner of this fair
land. On every hill and from every valley, by every stream and rivulet, every
town and village, the Bible was held up to the people as man’s only infallible
guide in the religion of Christ. Their motto was ‘Where the Bible speaks, we
will speak; where the Bible is silent, we will be silent. It was no wonder that
under this teaching congregations multiplied and increased in numbers and
influence throughout the country. But how is it now? Division, strife,
animosity, hatred, im- mulation, and every evil work. The results are loss of
influence, loss of spiritual power, stagnation, and death.”

Listen to another quotation: “Upon the whole, the outlook is not flattering, and
it seems to me there is less active, aggressive feeling manifested by God’s
people than I have ever observed before. There is a lethargy observable and a
lukewarmness manifested which is simply appalling.’

Here is still another: “Christianity has been rapidly declining. Bible
institutes, Bible colleges, and lecture seasons have not prevailed to stop the
decline of pure Christianity and genuine, saving piety and devotion . . . The
world is farther away from God today than it was twenty years ago . . . The only
remedy for this terrible evil is a return to the ‘old paths.’ ” Are these
statements accurate appraisals of our present situation? Are they warnings to
which we would do well to take heed? All of these quotations were taken from the
Gospel Advocate. The first appeared in the issue of January 3, 1901; the second,
February 20, 1902; the third, June 15, 1899; the last, January 3, 1901.

Now in repeating these quotations, the chief point is this: fifty years ago our
brethren were looking back to the “good old days” of twenty years before. If
time permitted, the same things could be quoted from journals printed in 1880.
All of them have the same refrain: “the church cannot hold its young people,”
“people no longer read the Bible,” “church attendance is declining,” and even,
“preachers do not preach first principles like they formerly did.” All of them
look back to a golden age which never existed. Oftentimes, as we grow older, we
lose perspective, and like Elijah of old, we declare:

“I have been very jealous for Jehovah, the God of hosts; and I, even I only, am
left.” All of us, as we grow older are inclined to feel like the man who
recently said: “Everything is farther than it used to be. It’s twice as far from
my house to the station now, and they’ve added a hill that I’ve just noticed.
The trains leave sooner, too, but I’ve given up running for them because they go
faster than they used to. “Seems to me they are making staircases steeper than
in the old days. The risers are higher and there are more of them, because I’ve
noticed it’s harder to make two at a time. It’s all one can do to make one step
at a time. “Have you noticed the small print they are using lately ? I have to
squint to make out the news. I really don’t need glasses but it’s the only way I
can find out what’s going on, unless some one reads aloud to me, and that isn’t
much help because everyone seems to speak in such a low voice I can scarcely
hear them. “Even the weather is changing. It’s getting colder in the winter and
snow is much heavier than it used to be. The rain is wetter too. I wear rubbers
here of late. And I guess the way they build windows now makes drafts more
severe. “People are changing too. For one thing, they are younger than they used
to be when it was their age. On the other hand, though, people my own age are
much older than I am. I realize that my generation is approaching middle age (to
me that is roughly between 20 and 101) but there is no reason for my classmates
tottering blissfully into senility.

“I ran into my roommate the other night and he had changed so much that he
didn’t recognize me.’’ “You put on a little weight, Bob,” I said. “It’s this
modem food,” Bob replied. “It seems to be more fattening.” “I got to thinking
about poor old Bob this morning while I was shaving. Stopping a moment, I looked
at my own reflection in the mirror. They don’t use the same kind of glass in the
mirrors any more.” What are the facts with regard to the good old days ? Were
they as good as we imagine? Insofar as churches in general are concerned
statistics show otherwise. 55.6 per cent of the population of the United States
were on church rolls of one religious group or another in 1950. In 1900, only
34.7 per cent belonged to some religious body. In the fifty years intervening,
the rise from one in three to more than one out of two has been steady. In spite
of the stories we hear of abandoned church houses, in 1950 there was an all time
high of 278,479 congregations. Of course, this represents all denominations
claiming to be Christians. However, those trying to follow the New Testament
order have gained far above the average noted. The Christian Herald, a widely
known family religious magazine which has for a number of years gathered
statistics with regard to religious bodies in the United States, provides these
figures. The latest year for which the report is available is 1950. As stated,
in 1950, those who claimed to belong to any religious body amounted to 55.6 per
cent of the total population. The population growth in the United States in 1950
over 1949 was 1% plus. The increase in membership in religious bodies in that
same year was 3%, so that the average growth in membership of churches of all
kinds was nearly three times that of the population growth. But that which will
particularly interest us is that in the year 1950 churches of Christ were listed
as having 901,000 members, whereas in 1949 they had been listed as having
778,000 members. According to those statistics, and I shall not question that
statistics regarding the membership of the churches of Christ can never be
completely reliable—while the churches in general showed an increase of 3
percent in 1950 over 1949, churches of Christ were reported as increasing more
than 12%. In 1906, the first year in which a separate census report was made of
churches of Christ, they were credited with a membership of 159,658, although in
all probability the actual membership was three times that amount. But even with
three times that amount, the increase in membership from 1906 to 1950 is a
phenomenal one. In 1906, the census reported that there were 1974 buildings, but
2649 congregations, the point being that some 693 churches, or more than
one-fourth of the total reported, were using rented halls rather than buildings
which they owned themselves. Of the 2649 congregations, 631 were in Tennessee
and 627 in Texas. In other words, nearly half of the congregations were located
in these two states. At that time were eight Christian colleges with a total
faculty of 73 and 1024 students, far less than several single Christian colleges
have today. The total property value of all those colleges was $170,000. It
would be difficult to build a respectable building on a college campus for that
sum today. No one with even half-closed eyes can be unaware of the increase in
size, in wealth, in astounding building activities. But the question is, “what
progress have we made?” The dictionary defines progress as “a journeying
forward; advance to an objective; gradual betterment.” Are we journeying
forward—back to Jerusalem? Are we advancing to a scriptural objective? Are we
better in the eyes of God or merely in the eyes of man ?

Always there is the danger that we will mistake expansion for growth; and
confuse change with prog-ress. Always there is the peril of making ends of
means, of failing to distinguish between material prosperity and spiritual
soundness. Every general'on has its problems, every change of emphasis has its
hazards.

Let us go back to 1906. As has been stated, in that year, government census
reports first listed us apart from those using instrumental music. It is a good
starting point for other reasons. As Brother Sanders stated here last year, in
1906, at Lubbock, the first church building was erected on the plains of Texas
to replace those lost to the innovators. On August 23, 1906, the following
notice appeared:

“Brother A. B. Barret has been for several months working most energetically to
establish a Christian college at Abilene, Texas, and these efforts have been
crowned with success, having secured five acres of land on which there are
several buildings in the center of the city. To these buildings another has been
added, and the school will open on September 10,1906. Abilene has a population
of about eight thousand, and those in a position to know regard it as a very
fine field for such work. We wish Brother Barrett abundant success.” This will
be difficult for many of our younger mem-bers to believe, but when L. S. White
in January, 1906, began work with the Pearl and Bryan congregation, in Dallas,
he was the only preacher south of the Mason and Dixon line doing full-time,
local work with the church of Christ. My father never made this claim for
himself alone. Often, I have heard him say that he and his life-long friend,
Jesse P. Sewell, were the only two men doing such a work at that time. However,
Brother Sewell, himself, insisted to me he should not be included, for when he
labored at San Angelo during this period, he supported himself by salesmanship.

If L. S. White had not moved to Dallas, probably someone else would. Brethren
were beginning to catch a vision. Great credit is due to godly, farseeing ones
in Dallas, and soon thereafter, elsewhere. “How shall they preach except they be
sent?” In 1906, others were laboring with one congregation, but usually they
were also farmers, or grocers, or insurance salesman. Or they were “located”
during the winter months and held meetings in the summer. Others were employed
for full-time, but were used to hold so-called mission meetings. Forty-six years
ago, located work really began among us. Look at us now! Six days ago, in Los
Angeles I was invited to address a group of business and professional men. In
talking to the program chairman, I mentioned that I would be in Abilene this
week. He, a Methodist, said to me: “You know, you can’t drive into a town in
Texas that you don’t see a sign calling attention to the church of Christ!” Are
you aware that we have differences now? Read the files of religious journals of
forty-five or fifty years ago and you will discover that the brethren were
concerned with these problems:

Two acts of worship simultaneously Whether an invitation song was scriptural.
Ordaining elders by the laying on of hands. Preaching for a stipulated salary.
Rebaptism. The order of worship. Participation in civil government. Life
insurance. This query came to one of our papers: “I would like to have your
views on life insurance. It is becoming very popular in Texas. Most of our best
preachers are holding policies. Some have got so deep into it they hardly have
time to preach.” The use of a chart in a sermon. Contribution during, or after,
the public-worship. Passing a basket (instead of laying it on the table).
Building a meetinghouse (It was all right to use one already built) Shaking
hands (instead of a holy kiss) The name of the church (The Pearl and Bryan
congregation was known as the First Christian church until nearly 1920. There
were many others. Some of these questions were of importance to only a few
persons, but others, such as the rebaptism controversy and the ordination of
elders raged for years. These and other questions have largely been settled by
the “sanctified common- sense” of the brotherhood. I believe that the questions
which agitate us now will be determined in the same way, indeed, they are being
determined. In the years before 1906, we were largely a dis- spirited people.
The disciples had appropriated most of our buildings, particularly in the larger
cities. They had most of the wealth, the education, and the prestige. There was
not much left to us but the gospel, a plea and a growing vision. Those have
proved to be enough. But in 1906, few had a vision of what could be
ac-complished, or the zeal to perform. A homely, but common, saying averred that
many of the brethren wanted to “sit on the stool of do-nothing and whittle on
the stick of do-less.”

Many had a purely negative attitude—they were “agin” everything. They were said
to be anti-every- thing except ante-up. On August 17, 1905, A. 0. Colley wrote
from Theo, Texas that “It is a much better place to labor than any other part of
Texas that I have ever visited; there are less wrangles.” The chief activity of
most congregations was the an-nual “protracted meeting.” On October 4, 1906, one
brother wrote: “There is an ‘evil under the sun’ that has assumed alarming
proportions among the churches throughout the country . . . The trouble is this:
Some eloquent preacher, usually ‘from a distance,’ ‘called’ to ‘hold a meeting’
for some church during the months of July or August. The brethren for miles
around come out to hear the ‘big preacher’ . . . The preacher, enthused by the
great crowds, holds a ‘powerful meeting’ and ‘goes on his way rejoicing.’ The
papers report a ‘great ingathering,’ including a number of “restorations,” etc.

“Many of these new converts go their ways and never meet with brethren on Lord’s
day a single time. I have in mind one large congregation . . . During the
meeting there were more than one hundred ‘confessions.’ At least one-half of
this number failed to report for duty on the next Lord’s day.” In the late fall,
churches went into winter quarters. In the miscellany column of the Gospel
Advocate for December 28, 1899, there was not a single report from a preacher.
In June of that same year a brother wrote: “The people in Texas will not go to
meeting if it rains or has the appearance of rain, or storm. Should there be an
appearance of a windstorm, they seek a hole, m the ground, which they call a
‘storm house.’

Most preachers were part-time preachers. One of them wrote in 1905: “The thing
that is worrying us most is that so many of our brethren are preaching only, and
that those preachers that preach only are preaching only to ‘some old
congregation.’ Your humble servant is asked freauently why he does not give up
his occupation and give all his time to preaching His reply has always been
this: If he did, how would those poor people around the mountains of Tennessee
and Kentucky ever hear the gospel ? Those preachers who do nothing but preach
have their hands full” In the great cities of the United States there were
relatively few congregations holding fast to the sample gospel. Many of the
larger cities, such as New York, did not have a single congregation of that
sort. This was particularly true in the Eastern states. In the Rocky Mountain
states, the Pacific Northwest, and the Pacific Coast there were only scattered
hands- ful of members and only a few congregations, those congregations almost
entirely small and uninfluential in their community.

Many portions of the United States were destitute of the gospel. In the six new
England states there were six congregations, three of them established within a
few years of that time, the other three older congregations. The combined
membership of the six churches was only about one hundred and seventy-five
persons. In these six states only one man was devoting his whole time to
preaching the gospel, and one other devoting part of his time.

We might glance at some other localities, where the gospel is well-known today.
As has been mentioned, a building was erected in Lubbock in 1906. Two years
later, it was proudly stated that there were more than 1000 members. In
February, 1905, it was related that “the church at Weatherford has just
completed an excellent stone meetinghouse, costing about six thousand dollars.
Some of the brethren criticized them for building such an expensive house.” On
April 30, 1908, this report of conditions at Wichita Falls was written by Price
Billingsley. “There was only one sister at this place when I began here two
weeks ago ... I called upon all who were willing to stand for the purity of work
and worship as recorded in the New Testament to come forward, and thirty-five
persons responded. Several of these are from the ‘digressives.’ On June 25, this
sister wrote that “we are now meeting in the courthouse . . . and have purchased
a lot." On March 12, 1908, a brother wrote from Denver, Colorado, that they “met
to worship . . . for the first time . . . twelve of us were present . . . Our
first contribution was about six dollars.” In 1906, for many weeks, E. A. Elam
wrote articles on the front page of the Gospel Advocate, with the plea, “Help
Memphis! For example: The small and only congregation in Memphis, Tenn.,
striving to maintain the New Testament order of work and worship, is in need of
help to erect a place of worship.” Later, Elam wrote that they were “now using a
schoolhouse ... a small struggling church . . . yet it has raised over fifteen
hundred dollars this year for the Master’s cause, and is now asking for help
only to erect a house of worship of humble and modest proportions.” In 1906
about five or six persons were missionaries in Japan, principally the McCalebs
and the Bishops. There were three missionaries in Africa. That was about all
anywhere. In 1912, L. S. White engaged in correspondence with a Methodist
preacher and his wife who were retired missionaries, having spent the greater
part of their lives in India. At that time they were living in Portland, Maine.
The correspondence grew out of the fact that this man who bore the hyhenated
name of Armstrong-Hopkins had read the Russell- White Debate. In the
correspondence he grew interested in the plea of churches of Christ. The Pearl
and Bryan church sent my father and mother to the home of Brother
Armstrong-Hopkins, where, as the result of a gospel meeting, he and his wife
were baptized. They were invited to come to Texas with the hope that churches
might be interested in sending them back to India.

Later, a long article appeared in the Firm Foundation, in which a detailed
history of this missionary work was told. L. S. White, who wrote the article,
made the statement that he assured Brother Arm- strong-Hopkins and his wife that
if they would come to Texas and tour the churches, let themselves be seen and
heard, he believed that a sufficient amount of money could be raised to send
them to India and guarantee their support. The article was written with the
implicaiton that it took a great deal of faith to make that assurance. The
amount of money which was to be promised them and which they needed was the
munificent sum of $30.00 per month. They came to Texas, they toured the
churches, they were seen and heard. And with considerable effort, the sum of
$30.00 per month was guaranteed them by the churches of north and east Texas.
One would not need to labor the point to contrast that experience with what is
being done today. In February, 1906, a brother recorded with reference to
Brother Yohannan, in Persia, that “so far as I know only twenty-five dollars was
sent to him last year.”

Let it be said for the record, that probably the first “cooperative” missionary
work among us was begun by the Pearl and Bryan congregation, at the return to
Japan, in 1902, of William J. Bishop and his wife.

Time would fail me, if I attempted to indicate all the evidences of growth and
progress among churches of Christ in the past forty-six years. I have attempted
to point out something of the conditions at the begin- nig of that period. The
story of the present you can see for yourself. The great audiences which
assemble at Abilene Christian college annually are part of the evidence. You,
yourself, are a part of what we are today. The church is what you are making it.
What you and thousands like you are doing, constitutes the activity of the
church. The contrast between now and then is startling.

Today, we are neither dispirited nor discouraged. One of the commonest
expressions heard at these lec-tureships is that “the church is on the march.”
If we keep our feet on the ground, maintain our zeal and continue to “speak
where the Scriptures speak and remain silent where the Scriptures are silent,”
nothing can stop the onward progress of the church of God. I am fully persuaded
that the church of our Lord will make greater progress in the next ten years
than it has in the last fifty. Of course, this movement must be progress and not
mere change. It must represent growth and not mere expansion. A generation or
two ago, some among us introduced innovations, fancying that thereby they were
progressive—and liked to so denominate themselves. History records the fact that
this “progress” was but the first step in a retrogression that proceeded further
and further until many of their own number have recoiled in horror. Would to God
that the great number of them who still love the Book could be led to see that
the first steps they took inevitably led them to worldiness and modernism.

“Whosoever goeth onward and abideth not in the teaching of Christ, hath not God:
he that abideth in the teaching, the same hath both the Father and the Son” (2
John 1:9).

Today there may be an insignificant minority that scorns the old paths and
rejects the old Book. It, as yet, has little influence in the church. I am sure
that I am merely echoing the conviction of this great audience—with perhaps not
a dissenting voice—when I say that the body of Christ is opposed to modernism
and religious liberalism in every form, whether it be open or concealed, blatant
or disguised, evident or sugar-coated. Forty-six years ago, as a people, we had
little vision. We were afraid. We lacked confidence in ourselves and, because of
unpleasant experiences with false brethren, we did not trust one another. Above
all, we lacked faith in God.

It was a common thing in those days for some good old brother to stand at the
Lord's table and declare: “Brethren, we are few in number and poor in this
world's goods, but you know that Jesus said that where two or three are gathered
together in my name, there will I be in the midst of them!" Many of us were so
afraid that we would do some-thing wrong, that we did not do anything at all.
Thank God, we have caught a vision. The old days are past. May God grant that we
shall never go back to them. When Jesus said to “go into all the world and
preach the gospel to every creature,” he instituted the biggest program in the
world’s history. It takes big men, with big minds and hearts to accomplish the
task. I am not afraid of the right kind of bigness. I am fraid of littleness. We
have had enough of that.

Until a few years ago, the churches as a whole practiced a hop, skip, and jump
method of “establishing” congregations. Actually, thousands of churches were not
established, they were just started. You know the pattern. A preacher would go
into an area, perhaps hundreds of miles away from his home and a considerable
distance from the nearest congregation. A meeting would be held, varying in
duration from a week or two or three weeks. A number of people would be
baptized, perhaps five or six, sometimes twenty-five or thirty. These, together
with a few who had been members for some years, would form a new congregation.
The “evangelist” would appoint two or three untried men to the eldership and
inform the religious papers that he had “set the church in order.”

Then the preacher would jump over to a spot two hundred miles away and repeat
the same process. In the meantime, the “faithful few” he had left behind would
struggle along for years as best they could. Eventually, some hobby-rider would
come along and, in their ignorance and simplicity, the congregation would be a
fertile field for his hobbies.

Today, thank God, conditions are different. All over this great southwest, and
in an increasing acceleration elsewhere, the land is dotted with church houses,
overflowing with members who are “zealous of good works.” No longer can it be
said, as it was forty or fifty years ago: “If you are in a strange city and want
to find the church, go around the outskirts of the town. Go down the least
desirable streets. Look for a little, unpainted structure. It will be the
meetinghouse of the church of Christ.” But the question may be asked: Have we
progressed, or have we merely changed ? Have we grown, or have we just expanded?
We have a right to ask these questions. And we should “be ready always to give
answer to every man that asketh.” Have we developed a pastor system just to be
like the denominations around us? That our present system works, no one can
dispute. If anyone had predicted ten years ago—not forty-six years, but ten—
that we would be doing what we are in Germany, in Japan, in South Africa, or in
Texas, hardly anyone would have believed him. If I were to tell you now what I
believe that with the help of God we will accomplish in the next ten years, a
great many would think I was a dreamer. But, brethren, I repeat, the next ten
years will see greater progress by churches of Christ than the past forty-six
years. But will this growth be scriptural? Will we stay in the old paths? We
will, if we never forget that the old paths were not surveyed in 1906, or 1880,
or 1830. The old paths were planned by God in heaven, brought to earth by Jesus
Christ, revealed by the Holy Spirit, and laid out by the apostles. I am grateful
for what the pioneers have fought and bled to pass on to us. I am humbly
thankful for the benediction that the life and teaching of at least one of them
has meant to me. But I am not concerned about walking in the paths in which
walked L- S. White, or E. A. Pllam, or T. B. Larimore; or David Lipscomb, or
Tolbert Fanning, or Alexander Campbell. I am concerned with walking in the path
trod by the apostolic church.

Let us re-examine the scriptures read at the beginning of this speech. I shall
not repeat them, for you know them as well as I. What was the program? First,
Jesus commissioned us to go into the whole world. That means that our horizon
knows no limit. Our vision must encompass it. Second, the apostles were told to
stay in Jerusalem until they were “clothed with power from on high.” Third,
after the church began, the apostles remained in Jerusalem until the church was
thoroughly established. How long it was from Pentecost to the dispersion, I do
not know. McGarvey says it was two years. Others think it was three years, or
longer. One thing, however, is evident from the account in Acts, and that is,
they went over the face of the earth, but stuck to the job in Jerusalem.

What a masterful job they did! “The number of the men came to be about five
thousand.” After that, “the number of the disciples multiplied in Jerusalem
exceedingly.” Tradition tells that the number of Chris-tians in Jerusalem
reached forty thousand. That may be an exaggeration. Nevertheless, if there came
to be five thousand men and they later increased exceedingly, there must have
been not less than fifteen or twenty thousand disciples in the Jerusalem church.
Before you decide that a congregation is getting too big and “needs to swarm,”
compare it with the Jerusalem church! A church may need to swarm, but not
because it is too big. Compared with the church in Jerusalem, we do not have any
big churches yet.

Now to our fourth point. After the church in Jerusalem was thoroughly
indoctrinated and saturated with Christianity and trained to work, the efforts
were centered on Judaea and Samaria. If you look at a map, you will see why
Samaria was the logical place. Besides geography, there were spiritual reasons
why Samaria was next. Only after Judaea and Samaria were Christianized did the
gospel start spreading all over the world. By the lowest estimate, the Antioch
church was not founded until eight years after Pentecost and Paul did not begin
his first missionary journey until ten years after Pentecost. Ten years of
concentrated work in an area that would fit into one corner of Texas!'

Brethren, the pioneers of other generations called us back to the old paths,
insofar as doctrine is concerned But the pioneers of this century, some of them
dead, many of them living, some of them here today, have led us back to the old
paths of church building. I did not say church buildings, but church building.
Have we made progress? We have. Are we prog-ressing in the old paths ? In the
respects I have men-tioned we are. May God grant us the vision to take advantage
of our opportunities today, as some men of twenty to fifty years ago did in
their day. The good old days are not fifty, or seventy, or one hundred years
ago; the good old days are right here and now. These are the best days the
church of our Lord has seen in modern times. They are but a beginning to what
the church will do in the years ahead of us. Brethren, the church is growing!


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  CHAPTER 4: RESTORING GOD TO EDUCATION
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RESTORING GOD TO EDUCATION RESTORING GOD TO EDUCATION “The Urgent Need for More
Christian Education” M. Norvel Young

Too many of us today are like the college student who showed up in class with a
sign pmned on his sweater with the letters, “B.A.l.K.” His professor asked him
just what that stood for and he said: “Boy, Am I Konfused.” “But,” objected the
professor, “confused is not spelled with a ‘k’.” “Well,” said the student, “That
just goes to show how confused I am!” There is no one to doubt that our world is
in a confused and demoralized state. Boys are dying in the Far East while
technically “peace” exists at home. Apparent prosperity prevails while inflation
threatens all our economic values. More people are on church rolls than ever
before in the history of the nation and yet there is more ungodly wickedness.
Jeremiah has a message for or to us. Centuries ago he wrote by inspiration these
words which sound strangely modern and up-to-the-minute:

“But this people hath a revolting and a rebellious heart; they arc revolted and
gone . . . For among my people are found wicked men; they lay wait, as he that
setteth snares; they set a trap, they catch men. As a cage is full of birds, so
are their houses full of deceit; therefore they are become great, and waxen
rich.”

He goes on to describe the moral and spiritual dete-rioration of his time and of
ours in these words:

“The prophets prophesy falsely, and the priests bear rule by their means; and my
people love to have it so: and what will ye do in the end thereof? . . . . For
from the least of them even unto the greatest of them every one is given to
covetousness; and from the prophet even unto the priest every one dealeth
falsely . . . saying, Peace, peace; when there is no peace.”

Doesn’t that sound like it might be a commentary on conditions in these United
States this year of our Lord, 1952? “Were they ashamed when they had committed
abom-ination? Nay, they were not at all ashamed, neither could they blush;
therefore they shall fall among them that fall; at the time that I visit them
they shall be cast down, saith the Lord.” Then it is that Jeremiah makes this
eloouent appeal which we apply today to our nation and particularly to our
modern system of education: “Thus saith the Lord. Stand ye in the ways, and see,
and ask for the old paths, wherein is the good way, and walk therein, and ye
shall find rest for your souls.”

Every fruit goes back to a root. A good tree will bear good fruit, and an evil
tree will bear evil fruit. We believe that much of the responsibility for the
evils of our generation must be placed upon the kind of training which our
generation has received from the homes, the churches, and the schools of our
nation.

H. G. Spaulding, a high school principal in New Jersey pomted this out in the
educators’ magazine, School and Society, “Black markets have flourished,
supported by mil-lions of dishonest citizens. Innumerable strikes have
threatened the welfare of our people, as workers and employers alike, have shown
a callous disregard for the rights of their fellow-citizens. In a multitude of
ways, in large affairs and small, our people have given evidence of a lack of
that moral sense which exalteth a nation. Who are these adults who wreck their
homes, seek wealth by dishonest means, and violate the laws of God and man? Why
they are our former pupils, and in part we made them what they are.” The moral
and spiritual breakdown of millions of our fellow citizens did not just happen.
It is no accident that one marriage out of three ends in divorce, that a major
crime is committed every 17 seconds (and largely by juveniles), that gangsters
and racketeers can grow so powerful they can flaunt our laws and control many of
our great cities and even reach into Washington with their filthy fingers
dripping with violence and vice. Something is wrong with the kind of training
which produces a generation which spends twenty billion annually on gambling,
more than on all their clothes and shoes. Somewhere we have missed the road when
65,000,000 of our people drink alcoholic beverages while more than 4,000,000 are
chronically in trouble with drunkenness, and 1,200,000 die from alcoholism or
related diseases.

Alcohol is the greatest killer, worse than cancer or heart disease. And yet in
spite of this our people will not even vote to stop the spending of millions of-
dollars annually to use radio, television, and the press to persuade teen agers
and their parents to drink more and more. The Langer bill in Congress would
prohibit such advertising, but not enough people are concerned. “My people love
to have it so/’ said Jeremiah of the corruption of his day. There are more girls
tending bars in our nation than attending college! In this day when clear heads
and pure hearts are so direly needed, our nation’s capital is rated as the
heaviest drinking city in the world, including Moscow.

Senator Tobey put his finger on the problem when he said: “The underworld of
America operates on a budget of billions of dollars—larger than any single
state, and second only to that of the United States. And. where does it get its
money? From multitudes of men and women, who with calloused consciences
participate in varying degrees in its lawless activities. If all these people
would find God . . . the source of income and power of the archcriminals would
dry up.” These and similar statements from educators, editors and business
executives, as well as preachers, show some signs of an awakening to the dangers
which confront us. But the general public reaction to exposes of crime and
abominable corruption is that of apathy, a schrug of the shoulders, and a “Why
be excited” attitude. Jeremiah’s desciiption fits too well. “They were not at
all ashamed, neither could they blush.”

Fellow Christians, it is time to wake up. We Christians must lead the way. We
must ask for the old paths of righteousness and walk therein. Our time to act is
limited. It is limited by the brevity of our lives. It is limited by God’s
forbearance. How long will he allow our nation to continue in immorality,
corruption, and sin? Oh, someone says, “There have always been prophets of doom
who said the world was going to the dogs and yet we are still being blessed.”
Yes, but had you ever considered the historical fact that all the other “worlds”
or “civilizations” of the past that violated God’s laws have “gone to the dogs.”
Where are the Babylonians? Where are the ancient civilizations of Egypt, Greece,
and Rome? Those “worlds” went to the dogs, and God raised up people with
stronger moral convictions and gave them a chance. Just as surely as we continue
as a nation in gross unrighteousness we “shall be cast down, saith the Lord.”
The need is urgent for a moral and spiritual regeneration of our people! Who
else can lead the way if the people of God do not? Where better to start than
with our program of training the coming generation?

First, We shall deal with the inadequacies of our huge system of public
education, and then suggest some practical ways in which we can help solve the
problems through improving our system of public schooling, through private
Christian schools, through the home, and through the training program God
delegated to the church.

One reason we treat the public education system first because so many parents
have been led to believe that they can turn all their educational problems over
to the public school and if enough money is appropriated the end result will be
wonderful. The thousands of God-fearing, Bible-believing educators in our public
system recognize that more is needed than money to guarantee success. Our public
system of education is a remarkable achievement. It is one of the most
significant achievements of our time, and nothing which we say by way of
constructive criticism should be construed to mean that we join those of certain
faiths who would seek to destroy it. It is not the system which we oppose. The
system is merely a huge and effective tool which can be used to disseminate
truth or error. But we are strongly opposed to the efforts of secular and
materialistic forces which are seeking to employ our public schools for their
unworthy goals! The very size of our educational system and the trend toward
centralization makes it difficult to keep it a servant of the children and their
parents. More than a million and a quarter teachers are employed in this largest
American business. More than thirty- five million students are engaged in
full-time study with more than four million in part-time study. In other words,
approximately one-fifth of our total population is engaged in some aspect of the
gigantic American school system. Consider what a potent tool this is for
influencing the destiny of our people. Consider what a temptation this
multi-billion dollar industry is to those who would control our youth for their
own selfish ends One of the significant trends in modern dictatorships of the
type of Hitler, Mussolini, and Stalin is the use they have made of the public
school systems to propagandize the children for their evil purposes. There is a
trend today to obligate our schools to the national government by Federal Aid to
education. We may be sure that in time whoever pays the piper will call the
tune. Let us keep the control of our public schools in the hands of the local
communities, close to the homes they are to serve! Our major criticism of the
job being done by and large by our public schools is that we have mistaken
freedom of religion for freedom from religion. We are strongly opposed to the
dominance of our schools by any sectarian church, but we believe that it is
equally dangerous for the irreligious, naturalistic philosophy of life to be
inculcated at public expense.

Dr. Rodney Cline, Professor of Education at Louisana State University states it
concisely:

“If knowledge is increased without an accompanying increase in moral and
spiritual responsibility, tragedy results. Modern public education in America
seeks, as it were, to ignore the existence of any obligation which it may have
in this respect. Despite the religious nature and the religious reason for
existence of early American education, later trends have ushered in a day when
materialistic considerations are all the vogue, while spiritual matters are
ignored, if not actually forbidden, as part of the life of the school.”

He goes further to describe the situation aptly:

“In jealously guarding the sectarian dominance of education, a point of reaction
has been reached which is surely too much in the opposite direction.
Sectarianism and religion are by no means synonymous, but in this case they have
been treated as such. In attempting to see that the religious beliefs and
practices of no church might hold sway in the public school, modem society finds
itself burdened with an educational system in which, while the teaching of
religion is prohibited, the teaching of things anti-religious is condoned."

It is impossible to teach in a philosophical or religious vaccuum. We have
closed the door to teaching about God as the Creator of the universe, but we
have left another door open to those who would “teach a so- called naturalistic
philosophy in which God is not mentioned, and where the learner is supposed to
believe that nothing is higher than the materialistic laws of nature.”

Thus, Dr. Cline continues

“the child is deprived of the opportunity for the whole stimulation of that part
of his nature which is nobler, and more important, than all the rest.”

Dr. Samuel McCrea puts it succinctly in these sentences :

“Colleges today turn out students who have an inti-mate acquaintance with
Russian novelists, but lack so much as a nodding acquaintance with the Bible.”
“The lack of serious concern with religion in institutions of higher learning is
at least a partial explanation of the lack of dedication and commitment in many
of their graduates.”

“In effect, even if not in intent, the educational in-stitutions are saying to
students: ‘Religion is not im-portant enough to be a concern of the university.
We omit it because it is a matter of minor importance, not calling for serious
examination.’ ”

Dr. Cavert goes on to criticize the “warped kind of education which comes from
an intensive study of Julius Caesar but no reference to Jesus Christ.” We
believe that the real foundations of the best in our culture go back to the
Bible and to Jesus Christ. We believe the respect for human personality which
makes democracy possible goes back beyond Bunker Hill to the Sermon on the
Mount. The very beginning of our public school system grew out of a desire on
the part of God-fearing citizens that their children should learn to read and
write and “be taught the principles of religion and the capital laws of the
country and be put to useful work,” to quote from the General Court of Boston in
1642. In 1647 they were more explicit in stating their purpose:

“It being one chief project of ye old deluder, Satan, to keep from the knowledge
of ye scriptures, effort must be made to thwart this old deluder, ye learning
may not be buried in ye grave of our fathers in ye church and Commonwealth.” Not
only were elementary schools begun with this spiritual end in mind and with a
primer, catechism, Psalter, and a Bible for textbooks, but our earliest and most
famous colleges were started by men who feared God and loved the Bible. Harvard
University was begun with an estate left by a preacher (how he ac- cummulated it
is a mystery to us) and its motto was “For Christ and the Church.”

Let us contrast this general sentiment which was sympathetic toward Christianity
with the import of the report of a committee of outstanding educators appointed
by Harvard University to outline a course for higher education. The report is
emphatically nonChristian and in some instances even anti-Christian. Truly ours
is a cut-flower generation. We have cut the roots of faith in God, and the
Bible, which produced the best flowers of our culture. We are blinded to the
fact that the freedom and prosperity we enjoy grow out of the spiritual values
which we as a people are denying. Notice his important report which has been
very influential in educational circles.

“Sectarian colleges have, of course, their solution . . . the conviction that
Christianity gives meaning and ultimate unity to all parts of the curriculum,
indeed to the whole life of the college. Yet, this solution is out of the
question in publicly supported colleges, and is practically, if not legally
impossible in most others. Some think it the Achilles’ heel of democracy, that
by its very nature it cannot foster general agreement on ultimates, and perhaps
must foster the contrary.”

Overlooking the prejudicial term “sectarian” to cover all private schools with a
Christian view of life, we notice the insinuation that the unity which our
modern world is seeking cannot be found in Christianity.

Notice furher:

“As early Protestantism, rejecting the authority and philosophy of the medieval
church, placed reliance on each man’s personal reading of the Scriptures, so
this present movement, rejecting the supreme authority of. the Scriptures,
places reliance on the reading of those books which are taken to represent the
fullest revelation of the Western mind . . . Whatever one's views, religion is
not now for most colleges or uni-versities a practical source of intellectual
unity." In this connection it might be pointed out that in the great publishing
project known as “Great Books of the Western World," which contains some forty
volumes which our leading educators consider important for modem man, the Bible
is not included! Plato, Aristotle, Cicero, Virgil, Augustine, Aquinas,
Shakespeare, Milton, but not the Bible! Oh Lord, open the eyes of the blind
guides who lead the blind youth of our day! We are not saying that the
full-fruits of materialistic and naturalistic philosophy which has infiltrated
into our educational system is seen in all of our local schools. There are
thousands of devoted teachers and school executives who have not bowed the knee
to Baal, but there is no doubting the planned and concerted effort on the part
of many educational leaders to banish faith in God and Christ and the Bible from
the minds of our children. John Dewey is the dean of educational philosophers
today, and although he has contributed many valuable educational techniques, and
concepts his basic philosophy is that of pragmatic experimentalism, opposed to
the Christian view of the world. Here is one of the many quotations which bear
this out:

“We affirm that genuine values and tenable ends and ideals are to be derived
from what is found within the movement of experience. Hence, we deny that they
can be derived from authority, human or super-natural, or from any transcendent
source.” To take this out of philosophical terminology and put it into the words
of a student of his, we quote: “Faith in God and in authority, ideals of soul
and immortality, belief in divine Grace—these have been made impossible for the
educated mind of today.”

Under this type of influence in our colleges and uni-versities and with tens of
thousands of teachers who have absorbed varying degrees of it, is it any wonder
that thousands of our young people are acting like the animals they have been
taught they are? Is it surprising that our divorce rate is shooting up, that our
athletic contests are marred by bribery, and that the honor system on
examinations breaks down. Is it any wonder that of the more than two million
young people in colleges today fewer than one in twenty ever study any system of
ethics or moral values, to say nothing of the Bible itself? As Bernard Iddings
Bell puts it in his important book, Crisis in Education,

“Many a mild-mannered professor, who goes on be-ing scholarly and scientific but
who forgets and fails to give to others a sense of man’s high destiny and
dignity is as truly a foe to humanity as any designing dictator. Karl Marx, for
instance, had no idea . . . that he was helping to lift into power a Stalin or a
Molotov.”

Dr. Bell goes on to ask why it is that most modern universities have ruled out
the discussion of the “Why ?” of life. He claims that it is not so much the
univer-sities’ forgetfulness of God as “its debased conception of man.” Its
tacit assumption is that man “is only an animal, and that his happiness,
significance, greatness are to be achieved by providing him with the increasing
satisfaction of his animal appetites, the appetites for food and shelter and
rest and play and sex.” God and religion are ruled out as “irrelevent.” In sharp
contrast to this conception is the Christian view of man. Jesus said that the
end or purpose of man is to “know Thee, the only true God and Jesus Christ whom
Thou hast sent.” Solomon stated that “The fear of the Lord is the beginning
(essense, first principle) of knowledge.” The difference between the Christian
concept and the materialistic, naturalistic concept of so many modern educators
is fundamental, and basic. You cannot sow to the one and reap the other.

Life magazine wrote of school children who had broken into a modern school plant
and wrecked havoc with its expensive equipment, pushing grand pianos off the
stage, and breaking fixtures to the extent of several thousand dollars damage.
They pointed out the moral that such students without adequate moral and ethical
training could easily become the influence peddlers, the five-percenters, the
dishonest business men of the coming generation. The Apostle Paul put it this
way: “For he that soweth to the flesh shall of the flesh reap corruption . . .”
Faith in God and the teachings of the Bible are the bulwarks of our ethics and
morality. As one schoolman has put it: “If there is no God, to take obvious
examples, free love is entirely defensible, and politics based on force is
inevitable. No wonder our secularized world denies more and more the validity of
a moral code based on anything but expediency. Children soon discover that this
is true." How can we expect Christian character to come from non-Christian
training ? Professor A. H. Hodge of Princeton Theological Seminary made this
startling prophecy three-quarters of a century ago:

“I am as sure as I am of the fact of Christ’s reign that a comprehensive and
centralized system of national education, separated from religion as is now
commonly proposed, will prove the most appalling enginery for the propagation of
anti-Christian and atheistic unbelief . . . which this sin-rent world has ever
seen.’’

Let us hasten to remind the reader that it is not the powerful system which we
criticize, but the abuse of that system by those leaders who have denied the
supernatural, Christian view of life and who seek to impose their philosophy
upon our children through public education. Our vast educational system is but a
tool to be used for enlightenment, freedom, and virtuous character development,
or to be used by designing men for the enslavement, and moral degradation of our
country youth. Like the radio or the telephone, the same marvelous instruments
can be used to uplift mankind or to propagate falsehoods and deceive the people.
Let us not be so enamored of the new tool that we think it can do no harm.
Modern airplanes are wonderful or terrible depending- upon their use. They can
carry doctors and medicines to disaster victims or they can carry atomic bombs
and poison gas to be dropped on hospitals and residential areas. The use depends
upon the philosophy or faith of the men who order the mission. The most
important thing about any man is his underlying philosophy of life or his
concept of God and man. But it is not enough to “curse the darkness,” or to
point out some things that are wrong. The Chinese proverb says: “It is better to
light a candle than to curse the darkness.” What can we as Christian parents do?
We cannot do everything, but we can do something, and simply because we cannot
do everything we should not refuse to do the something which we do. Let us
notice what we can do in the home, in the church, and in the school. The home is
a divine institution ordained by God as the place where the prime responsibility
for the rearing of the child should be placed. To parents God says: “Train up a
child in the way he should go and when he is old he will not depart from it.”
There is no substitute for the real Christian home as the matrix of Christian
character! Dr. Bell points out that too many have assumed that fathers and
mothers are invariably incompetent and “that public school teachers, under the
direction of skilled scientists in education, are the proper and almost
infallible guides of youth.” It simply is not so. There are tens of thousands of
skilled and consecrated God-fearing teachers in our public schools, but they are
prohibited by law from giving your child the Bible knowledge, the devel-opment
in religious convictions, that he must have to become the Christian person you
desire him to be. And anyway, you have the child through six of his most
formative years before the public school enters the field. You cannot begin too
early to teach him to respect and love you, to respect his playmates, to pray to
God through Jesus Christ, to be truthful and fair, to be unselfish, and to love
others. The ancient Jews tried to teach their children before they could talk so
that the first words they uttered would be a quotation from scripture. Too many
parents are influenced by the materialism of our day to think that their primary
obligation is to feed and clothe the child. Your child is not just a body. He is
an immortal soul that will live forever. He needs spiritua\ guidance and
instruction from the Word of God. But someone may protest that parents are not
always informed as to the latest findings of the psychologist or psychiatrists.
It is well for them to be informed, but not to be overawed by the latest fads.
The fads in child training that were so popular ten to fifteen years ago are now
out of date, but the poor children who were the guinea-pigs will carry the scars
of the mistakes through life. Do not be intimidated by the “authorities”. One
prominent psychologist has said: “Boil down all that we have really learned”
about human personality and you have “a poor and partial statement of the sermon
on the mount.” Follow the principles of Christ's way and you will not wake up
some morning to find that your methods have been discarded by the “authorities/’
Teach your child the Word of God “when thou liest down and when thou risest up
and when thou walkest by the way.” Continue that training all through school
days, for even though your child is in school six or seven hours a day you still
have the rest of the waking hours to influence his character. Read his
textbooks. Check up on the attitudes he is being taught, and counteract any
which are not in harmony with the Christ-Way.

Especially let me urge fathers to take responsibility for their child’s
training. God expects fathers to do more than pay the bills. “And ye fathers
provoke not your children to wrath: but nurture them in the chastening and
admonition of the Lord” (Ephesians 6:4). Children are told in the same chapter
to “obey your parents in the Lord” and fathers have the prime responsibility, as
heads of the household, to see that their children are “nurtured” in the
Christian Way. One successful and prominent citizen recently said: “I owe my
success to being brought up on the knee of a devoted mother and across the knee
of a determined father.” Let us go back to the Bible and put the emphasis upon
child-training in the Christian home.

Next, we ask what the church can do? The church of the New Testament is
described as the pillar and ground of the truth. Its primary obligation is to
teach the Word of God to those in the world and to those in the kingdom. The
church must never abdicate in favor of the state. The child is a living soul,
not designed for the state, but for God. John Milton expressed it in classic
words: “The end of all education is for the child to gain the knowledge of God
in Christ, and out of that knowledge to love him, to imitate him, and to grow
like him.” We cannot expect the state to accomplish this end, and we should not
expect the home to do it alone. The church has a heavy educational
responsibility which its members cannot afford to shirk. There is no doubt about
the fact that a part of the blame for the moral and spiritual bankruptcy of our
generation lies in a failure of the church to effectively train its children,
its youth, and adults. The soul of education is the education of the soul. God
intended that his divine “body”, the church, the kingdom of God on earth, should
not only teach all nations, and baptize those taught, but teach those baptized
“all things whatsoever I have commanded you” (Matthew 28:19-20). I am thoroughly
convinced that most churches of Christ are not beginning to start to commence to
do this educational task as effectively as it should be done. The elders of each
church should give hours of prayerful consideration to ways and means of
improving their “nurturing program.” Too many spiritual babes are lost for lack
of the sincere milk of the word. Our infant mortality rate is a shame. If we
could actually see souls starving and dying as we can see bodies, we would be
aghast at the picture. So we plead, let us go back to the old paths in our
training program in the church. Let us get back to the New Testament example of
a daily training program. “And every day, in the temple and at home, they ceased
not to teach and to preach Jesus as the Christ” (Acts 5:42). Our church
buildings should be used seven days a week. There should be daily classes for
pre-school children taught by volunteer teachers that have sacrificed to train
for such work. Our Roman Catholic neighbors are teaching such children by the
tens of thousands. There is no reason why we cannot teach these children the
Bible effectively with the use of story hours, workbooks, visual aids, etc. Then
we can follow this up with daily Bible Classes for all ages of school children
after school hours. In some communities it is possible to get released time from
such for such a program. In the evenings various classes for young married
couples, for new converts, for the training of elders and deacons, and preachers
can be conducted. We are not touching the hem of the garment. Most Sunday Bible
Schools could be doubled in a year’s time with proper training of the teachers
and enthusiastic work on the part of the faithful Christians. The average church
spends about ten per cent of its energy and money on its Bible School and yet
one study showed that seventy-five per cent of new members come through the
Bible School, eighty-five per cent of the workers in the church, and ninety per
cent of the preachers, elders and missionaries. More prayer and more money and
more effort should be expended in this teaching program each Sunday morning!
Also most churches can have classes for all ages to train for service prior to
the evening worship period, and can have very effective vacation Bible Schools
the first two weeks after public school is out. Let us work to that end with
redoubled zeal!

Lastly, we shall notice what can be done through the schools. One of the most
obvious things is the need for more Christian parents to take an active interest
in their local public school system and seek to influence it so that it will at
least provide as favorable an opportunity as possible for the training of boys
and girls from Christian homes. Where we can conscientiously do so, we should
take part in parent- teacher meetings and let our voice be heard for schools
that will inculcate freedom of religion, but not freedom from true faith in God
and the Bible. If God-fearing parents do not take an interest in their public
schools we may be sure that the element which does not fear God or accept his
word will take over. Also, we should try to encourage real Christian teachers to
use their influence through the public school system. More Christian boys and
girls should enter the teaching profession, even though it may not be as
profitable as others. The example and influence of a godly teacher is most
powerful, and we thank God for the thousands of devoted teachers who have
resisted the materialistic philosophy so prevalent today. But we might as well
face the fact that all of our efforts in this direction are hampered by the fact
that such a great number of people in our nation do not want the schools to be
oriented in favor of God and the Bible. Since the public schools are for all, we
must do our best to influence them in the right direction, but there is another
way in which we can light a candle of righteousness, that is what we often call
“Christian education” through private schools supported and controlled by
Christian people. One of the freedoms of our land, and we trust that it shall
long prevail, is the freedom of individuals to establish and maintain schools
which are in harmony with their faith and ideals. Within the restoration
movement more than twenty-five colleges and a number of primary and secondary
schools have been established during the last century and a quarter. The leaders
in the restoration movement of the nineteenth century in this country were men
of education and who appreciated the importance of enlightenment. Alexander
Campbell established Bethany College in West Virginia because he felt the need
of a liberal arts college where the Bible was taught as a textbook. He said:

“In all the ages of Christianity, the reformers of the world were educated men.
Who have been the fathers of Protestantism, of Bible translation, and of the
diffusion of Christian light, learning and science in the world . . . who were
not nursed and cherished in the bosom of a college?” Then he goes on to say:
“We, indeed, as a people devoted to the Bible cause, and to the Bible alone, for
Christian faith and manners, and discipline, have derived much advantage from
literature and science, from schools and colleges. Of all people in the world we
ought then to be, according to our means, the greatest patrons of schools and
colleges” (“Colleges—No. 1,” Millennial Harbinger, Series Four, II (1852), 110.

Campbell goes on to emphasize the fact that the restorers did not accept the
idea that religious convictions came from the mystical or miraculous operation
of the Holy Spirit, but said: “Religious ideas, like others, can come only
through the processes of clear thought working upon materials furnished by the
senses; that feelings and the mystical consciousness gives us no valid religious
knowledge; that man can know God only through revelation, which must come in
clear sensory form; that faith is an intellectual act, the belief of testimony
given by revelation” (Quoted in A History of Christian Colleges, by M. Norvel
Young, Old Paths Book Club, 1949, p. 25. With such a conviction it is no wonder
that the leaders in the restoration movement emphasized the need of schools and
colleges which would teach the Bible as a text. Tolbert Fanning founded Franklin
College near Nashville, Tennessee, in 1845 and Bur- ritt College was established
at Spencer, Tennessee, in 1849 and Add Ran College was begun in Thorp Spring,
Texas, in 1873. These three were the pioneer institutions. Later the Nashville
Bible School was established by David Lipscomb and James A. Harding in 1891 and
the predecessor of Freed-Hardeman College was founded in 1885 at Henderson,
Tennessee. More than twenty-five colleges have been established by members of
the church, with eight living today. These eight are: David Lipscomb College,
Freed- Hardeman College, Harding College in Searcy, Arkansas, Abilene Christian
College in Abilene, Texas, George Pepperdine College in Los Angeles, California,
Montgomery Bible College in Montgomery, Alabama, Florida Christian College in
Tampa, Florida, and Central Christian College in Bartlesville, Oklahoma. In
addition to these colleges there are a number of high schools and grade schools
devoted to the same ideals.

These schools are adjuncts to the home in the training of children beyond the
capacity or opportunity of the home to train them. They cost a great deal of
money which must be supplied by Christian people who believe the results justify
the expenditure. Approximately one dollar has been donated by some generous
friend for every dollar paid in tuition and fees by a student of one of these
schools. Such schools are not profit-making enterprises. Tolbert Fanning
expresses amazement when some of his critics accused him of “college
speculation.”

“Can I be astonished then, that some of the little- souled of this almost
soulless age, should charge ‘speculation’ on me for spending all I have to
establish a college to benefit the youth of my day? What honest, sensible man,
ever heard before of ‘college speculation ?’ ” (T. Fanning, “Franklin College,”
Christian Review, III, No. 11 (November, 1846), p. 257.)

If we are going to light a candle in this darkened age we must recognize that we
must pay for the tallow and the string. One reason why many Bible Colleges have
died is that their friends were under the misapprehension that once they were
started they could become self-supporting on tuition and fees. Such schools will
need donations just as long as they continue to serve our children. Each child
served costs more than the student pays. Of course, endowments can help by
providing continuing support through the income from the endowment. Are such
schools worth the cost? Tolbert Fanning, David Lipscomb, T. B. Larimore, James
A. Harding, A. G. Freed and a host of other pioneers thought they were. They
made great sacrifices to provide the op-portunity for training students who have
become out-standing leaders in the cause of Christ. They believed that the soul
of education is the education of the soul, and they could see that Christian
character needed to be developed by Christian teachers using the Bible as a
daily textbook. After all, what is the value of a soul? Jesus asks: “What shall
a man be profited if he gain the whole world and lose his own soul?” No price
teg can be placed on the immortal souls of our boys and girls. Whatever the
sacrifice, we must provide the best training not only for their minds and
bodies, but for their souls! But let us briefly notice just what such a
Christian College offers that cannot be expected in our state institutions, due
to their very nature.

First, there is the reverent teaching of the Bible, God’s word, each day to each
student (one or two of the schools do not have the Bible each day, but require a
sizable amount for graduation). If we believe that the word of God is living and
active and is the seed of the kingdom, we know that such an influence is bound
to be beneficial for all students. William Lyon Phelps, celebrated scholar of
Yale, said that if he had to choose between a college education and a thorough
knowledge of the Bible he would choose the latter.

Secondly, there is the daily chapel or worship services for each student and
faculty member. I can bear witness from personal experience at three of the
colleges to the profound spiritual effect these daily worship experiences have.
I have seen rough athletes who groused at the idea of “having to go to chapel”
become devoted leaders in the church in their home community and give most of
the credit to the influence of college chapel. I have seen students who began
the school year trying to cram for tests during chapel end the year with a
deepened spiritual love for God and Christ. We are all human, and our chil-dren
are human. Daily worship to God in spirit and in truth in fellowship with
hundreds of fellow-students builds us up in soul. In the third place there is
the advantage of Christian teachers, not only in Bible, but in science, in
history, in English, and the hundreds of courses offered. The Christian view of
life is not an air-tight compartment which deals with a few moral or religious
principles. If God is God, then no fact in the universe can be properly
understood apart from him. “In him we live and move and have our being.” How can
we comprehend history, the study of nature, or the study of man, without
reference to God and Christ? This is a point often overlooked by well-meaning
Christian parents. Modern college training does not consist merely of learning
certain techniques such as how to spell, how to add and subtract, how to use a
microscope, or play a violin. It also proposes to develop attitudes, to teach
the meaning of the world about us, to cultivate the personality. In this area it
is so important to have teachers with the Christian view of life. In the fourth
place let us mention the factor of Christian associates and social activities in
harmony with the godly life. Young people of college are making lifelong friends
and most of them will marry someone they meet in college. Nine out of ten
Americans marry, and it is an old rule that we marry those we go with. This is
not to say that Christian schools do not have some undesirable companions, but
it does follow that you have a select group drawn largely from Christian homes
with parents of similar ideals. The chances of marrying one of the same faith
and concept of a Christian home are much greater on the campus of a Christian
school. It is a matter of hard fact that whereas in the general public one
marriage in three ends in divorce, marriages made through associations on
Christian college campuses show less than one per cent ending in divorce. “By
their fruits ye shall know them.” The fruits of higher education under Christian
teachers, with the Bible taught daily as the word of God, with daily chapel, and
with a majority of Christian associates, have proven good. Parents who have
tried them have been pleased with the results in the vast majority of cases.
Students who have experienced both the state or secular type of college training
and work in a Christian college bear witness to the value of the education which
goes the second mile to train the soul as well as the mind. Yes, Christian
education is a bargain in terms of character and spiritual values.

Now, let me make a personal appeal to Christian parents to plan for their
children to have the advantages of a Christian program of training! Many parents
who are exceedingly careful about the physical health of their children, who
gladly pay extra to have the best food with fortifying vitamins, who will
sacrifice a new car, or a larger house, so that their children can obtain proper
training of their minds, are often amazingly unconcerned about the moral and
spiritual training they provide. I believe that Christ should have a say about
where you go to school just as he should about where you work or what kind of
recreation you engage in. And parents are responsible!

Let me illustrate with a family whom I have known for years. They were very
active in the church and had two fine children, a boy and a girl. These children
came to Sunday Bible School and all the worship services and were very
interested. Their prospects were bright for a continuing development in the
service of our Lord. But their parents did not see the importance of a Christian
training on the college level. These children were honor students in the public
high school, and their parents said: “Our children are above the average and
they have honors coming to them in the world, and we are going to send them to a
university where they will receive all the recognition that is due them.” This
was their attitude in spite of the fact that they lived in a city where both
types of education were offered, the Christian, and the non-Christian. They
deliberately chose the latter. Their children, like so many thousands of others
from Chiistian homes, soon lost their interest in pray er-meeting, and Bible
School, and Sunday evening worship. They joined a prominent fraternity and
sorority and were soon in the whirl of dances, cocktail parties, week-end
outings which were unchaperoned, and conflicted with the worship of God. As
their consciences pained them at first they were ripe for entertaining the
insinuations of their professors that the Bible is simply another book written
by fallible men, that God is the product of man’s own yearnings, and that
morality consists in the traditions of the culture in which we happen to be
born. These doubts and their own worldly living combined to make these young
people think that their parents were old- fogey and that the sermons they heard
were “narrow” and out-of-date. Later they married those who shared their
new-found “liberty”. Now their parents are heart-broken. The children have not
darkened the church door for years, and their beautiful grandchildren are
growing up as ignorant of the Bible and the Christian life as pagans. Yes, the
children obtained honors and recognition and had their pictures in the local
society pages a number of times. But, oh how empty those honors seem now in
retrospect compared with the soul-sickness which has overtaken them!

Fellow-parents, let us wake up before it is too late. This actual case in
history is not an isolated case, but could be duplicated 'n nearly any church in
the land Through the years I have lived in cities where large colleges and
universities are located, and have seen the same tragedy re-enacted over and
over again.

Others have told me of their experience in towns where large numbers of members
of the church come to school. The general rule is for about half of the students
to begin attending Bible School and worship. Within the first semester the
percentage is reduced to a third, and by the end of the first year the number is
usually down to a fourth of those enrolled. By the end of four years not more
than 10% of the Christians who started are faithful and loyal to the church. Of
course some of the 90% are reclaimed later on, but not too many. Now, let us
hasten to give credit to that ten per cent. Usually they are exceedingly strong.
Usually they have resisted all the pressures to compromise in moral living or in
doctrine. Some of the most faithful Christians I know are in this ten per cent.
But the casualty rates are too high. No general would be willing to send his
boys into battle with such odds against him. He would call for reinforcements,
and that is exactly what the Christian schools are trying to provide! Parents,
we have our children only once. If they make the most prominent professional
people, and the most successful business men of the country and forsake God and
Christ and the church, what a miserable failure we have made, and they have
made. Jesus said: “Seek first the kingdom of God and his righteousness and all
these things shall be added unto you.” This applies to education!

Many times parents have refused to allow their children the advantages of a
Christian school because they claimed that the work was not standard, the
buildings were not adequate, and the teachers were not well known academically.
Unfortunately, this has sometimes been the case, but today there is no room for
such an excuse in most cases. Most of our colleges are doing creditable work on
the undergraduate level, and their buildings and equipment are standard. Abilene
Christian College has recently been admitted into the Southern Association of
Colleges and Universities which is the highest accreditirfg organization. But,
even though the state may provide more expensive buildings and larger
laboratories, and may have on it3 faculty men of wider reputations, shall we
value these things above the spiritual advantages outlined above ? Or shall we
be willing to make sacrifices for the rewards in character and soul development
which will come? Put God first in your choice of a school just as you would in
your choice of a life’s companion!

We realize that not every child from a Christian home can have the advantage of
a Christ-centered education. There are more students in state schools in Texas
and Tennessee and Oklahoma than in all of our Christian colleges at the present
time. What can we do for these boys and girls? We can and should do the best we
can by having Bible Chairs at each of these schools. Our Bible Chair at Texas
Technological College in Lubbock, Texas, serves some 400 members of the church
with daily morning devotionals, and with Bible classes and opportunities lor
fellowship. But, although we think we have a much better than average state
school, we cannot influence the student in ninety-five per cent of his work. We
think yre are doing well to have fifty attend the morning devotionals and to
have sixty take a Bible class one or two hours per week. The state allows twelve
hours of credit during the four years, but the rigid requirements of most
departments keep the great majority of the students from taking more than three
to six hours during the four years. Other Bible Chairs report similar obstacles.
So we can see that the Bible Chair is very worthwhile and Christians should see
that one is established at every school which will permit it, but they are not a
cheap solution to the problem of restoring God to our college education.

Therefore, we urge every reader to pray about this matter, and to work for the
increasing of opportunities for our children. There is a dire need for better
support of the existing schools. Some students of the situation estimate that
not more than ten per cent of the members of the church in our land have helped
provide the funds which have made our present schools possible. There is a need
for a general awakening to the need. We honor all of those devoted friends of
Christian schools who have sacrificed in time, in talent, and in money to make
the present schools as effective as they are. Many ex-students and many parents
have benefited from the sacrifices of board members, of faculty members who
turned down professional advancement and enticing salary increases to stay with
this work. A number of these beneficiaries have yet to show their gratitude.
George Peabody said, “Education is a debt due from present to future
generations.” We who have freely received from others our Christian training
must show our gratitude by providing better training for our children and
children’s children, and for other people’s children!

Let me also appeal to elders and preachers to use their influence to acquaint
Christian parents with the situation. Too many times those who are charged with
the leadership of the local congregation’s thought have not informed themselves,
and have failed to warn parents of the pitfalls of neglecting the soul in
college training. Also, sometimes, Christians have seen the mistakes that
fallible men sometimes make in conducting a Bible-centered school, or they have
allowed personal taste to keep them from seeing the overall value of Christian
education. Of course, mistakes have been made, and no doubt others will be made,
but let us not make the mistake of failing to see the forest for the trees.
Let’s not throw out the baby with the bath water! Or to put it another way, let
us not tear down the whole house because there may be termites under the back
porch. Let’s help honest, godly men correct mistakes of policy. Let’s be real
friends by offering constructive, rather than destructive, criticism, and then
be willing to use our influence to help schools which are worthy. We are making
no appeal here for any college which has lost its bearings and which has
forsaken the fundamentals of spiritual emphasis and the teaching of God’s word.
A Christian school which is not thoroughly Christian forfeits its claim to the
support and patronage of Christian people. But we do believe that many good
brethren have failed to use their influence in behalf of good Christian schools.
For example, we know of a mother who invited a visiting preacher home for dinner
so that he could encourage her daughter to go to a Christian College in
Tennessee. Instead of encouraging the parents, the father was not a Christian,
he began to criticize one or two individuals and a few minor policies of the
school. The result was that this girl went to a state school and lost her faith
and was lost to the church. Somebody will have to answer at the judgment for
failing to use his stewardship of influence properly. We are stewards of our
influence just as we are of our money. If we who preach, and we who teach, and
those who are elders and deacons, do not use our influence in the right way to
help Christian parents, God will hold us all responsible. In these days more and
more children are going to college somewhere. Shall we by our neglect to teach
on this theme, or by our fear of criticism, or because of any purely personal
tastes refuse to urge parents to see that their children have this well-rounded
training of mind, and heart, and soul?

There is a great need for more Christian schools throughout the land. Colleges
such as Abilene Christian College need to be enlarged to take care of the wide
variety of training programs desired. But we still need a number of junior
colleges, and in some cases where the environment is especially anti-Christian,
we need Christian high schools and grade schools. These schools will serve as
feeders to the large ones able to give further work. We need several colleges
able to give graduate work with the same Christian emphasis they have on the
undergraduate level. Our population is increasing at such a rapid rate that
statisticians tell us that by 1960 the number of students in . college in our
nation will be doubled, it takes time to build meetings to train a taculty, and
prepare for increased enrollment. It is later than we think! We must be up and
doing if we would light many candles in this age!

What we need is total commitment to Christ and the church. Once more nominal
members of the church are totally committed to putting God first in business,
education, as well as on Sunday morning, wonderful things will begin to happen.
Recently I heard Dr. Raines of Indianapolis tell this story about a young man
'who became interested in a young lady. At first he won 25% of her attention,
but he came home very dissatisfied. Then he won 51 % of her attention, which is
a voting majority in any democracy, but he was still not satisfied. Then he won
75% of her interest and loyalty, which is a passing grade in any school, but
that wasn’t enough, He worked harder at the j*ob and finally won 99.4%, which
will float any-where, but it was not enough. He w*as not happy until he won 100%
of her attention and loyalty. Then he could say certain words to her, make
certain promises, and outline certain plans for the future, which were not
possible until he had her total commitment. So it is with us and the Lord. Many
people think that Christ should be satisfied with a token bow to him on Sunday
morning and a tip to God on the collection plate. But God must be first or not
at all. He wants 100% of our trust and loyalty. When we yield to him in that
total commitment, he can do wonders with us! May God bless every Christian home,
every truly Christian school, and his kingdom on earth that his will may be done
on earth as it is in heaven. May we march forward by going back to the old paths
of Jesus’ teaching!

“Advance, 0 Church of God, Advance! Your banner be unfurled; A higher
sovereignty rules The kingdoms of this world. Advance, 0 Church of God, Advance!
We dare not longer wait, To share our Christ with all the world It is already
late! The world, confused and changing calls, Advance, 0 Church of God, Advance!


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  CHAPTER 5: BACK TO THE OLD PATHS (DOCTRINE)
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BACK TO THE OLD PATHS (Doctrine) BACK TO THE OLD PATHS (Doctrine) C. R. Nichol

“Reformation” and “Restoration” discussions are robbing pulpit time, and paper
space, which should be given to preaching the gospel. The pulpit and religious
press are bristling with too many perpendicular pronouns.

Worthy soldiers endure hardness. Bitter cold, need of clothing, food and sleep
have proven the mettle of our men in Korea. Gospel preachers are soldiers (2
Timothy 2:3). Are you seeking physical luxuries and persecution exemptions? Have
you proven your valor by contending earnestly for the faith? My brother, if you
can live with yourself without becoming a preacher, I beg you, do not disgrace
the cause by becoming one. The words “I think” were used 33 times in a 30 minute
sermon, preached recently by a minister in a congregation with many members. Are
you doing violence to your conscience by being a moral invertebrate, perverting
the gospel? Adorn the gospel of God in all things. When a mere lad, I heard a
member of the church advise an illiterate man, with a large family, to “continue
farming, your speech will bring adverse criticism and hurt the church.” The man
replied: “I must preach the gospel. Even though they make fun of me, I will
preach the gospel. If they put me in jail I will preach the gospel through the
key hole. If they put me in a barrel I will preach the gospel through the bung
hole.” Can you when standing on the brink of the “Great Divide,” say with
pioneer Paul: “I have fought a good fight”? (2 Timothy 4:7-8). “Woe is unto me,
if I preach not the gospel” (1 Corinthians 9:16).

“Back To The Old Paths” The theme of this series of lectures, be it a wise
selection, or one regarded by some of small moment, does not reflect wisdom on
my part; nor warrant an adverse criticism. The general theme stems from the cry
of Jeremiah, one of the prophets who lived 600 years before the birth of Christ,
in the closing days of Manasseh’s wicked reign. It was during the days when the
Hebrews were God’s chosen people, a people who were largely a profligate people;
not only failing to follow God’s way, but turned from God into paths of
wickedness; when the wreck of Jerusalem and the destruction of national Israel
was not far removed.

Jeremiah lived but a short distance from Jerusalem; and his soul was vexed by
the wickedness of the people. Josiah’s reign brought some relief, and
reformation in a national sense was to some extent in evidence; but it was not
of a character to bring the realization of individual responsibility and
devotion to right living and holy ideals. The death of Josiah at Megiddo seems
to have aroused Jeremiah, and his voice startled all Israel, and brought to him
implacable enemies. From his lips fell the words:

“Stand ye in the ways and see, ask for the old paths, wherein is the good way;
and walk therein, and ye shall find rest for your souls: But they said, We will
not walk therein” (Jeremiah 6:16).

It was the call to God’s covenanted people to return from their wickedness, to
turn to the paths of right-eousness. They had gone far astray, they had “gone
away backward” (Isaiah 1:4). It was not a call to Gentiles, people who had not
been in covenant with God as were the Hebrews! Even at that time the destruction
of their capital city was pending, for not far removed was the destruction of
Jerusalem, following which Jeremiah went to Egypt, and there died, or was
possibly killed by his brethren. They despised him because he reproved them.

Many sermons have been preached by my older brethren from the text: “Back To The
Old Paths.” They had in mind through the demolition of false doctrine, and a
call for the denominations to abandon their human doctrine and become
Christians. They preached the gospel. The New Covenant became operative after
Jesus had received “all authority” in heaven and on earth, after he had been
coronated “KING OF KINGS, AND LORD OF LORDS.”

“All authority hath been given unto me in heaven and on earth. Go ye therefore,
and make disciples of all the nations, baptizing (immersing) them into the name
of the Father and of the Son and of the Holy Spirit” (Matthew 28:18-19).

“Go ye into all the world, and preach the gospel to the whole creation. He that
believeth and Is baptized (immersed) shall be saved; but he that disbelieveth
shall be condemned” (Mark 16:15-16).

“Thus it is written, that the Christ should suffer, and rise again from the dead
the third day; and that repentance and remission of sins should be preached in
his name unto all the nations, beginning from Jerusalem. Ye are witnesses of
these things. And behold, I send forth the promise of my Father upon you: but
tarry ye in the city, until ye be clothed with power from on high” (Luke
24:46-49). To the city of Jerusalem they went, and remained there till they were
baptized in the Holy Spirit; and then they began to execute the Great
Commission. That day marked the beginning of the church Christ promised to build
(Matthew 16:18). On that day the kingdom promised through Daniel (Daniel 2:44),
had its beginning on earth (See also Mark 9:1-2; Isaiah 2:1-4,). It was there,
and then that the apostles began to preach under the Great Commission, declaring
the message which was for all nations, and for all time. Offensive work began,
the people present were arraigned and condemned for their rejection of Christ,
and demanding his death. In the multitude present there were three thousand who
oecame subjects of the new kingdom, members in the new church; they turned from
their old religion, and rejoiced in the “new and living way/’ The stone cut out
of the mountain without hands began to increase, the leaven was working;
conquests were made by the soldiers of Christ; yet not a reed was broken, not a
blade of grass was bruised; no war dogs were heard to bark, nor was there a
sword of shining steel unsheathed. There was no violence, no physical coercing.
See the small group unfurl a new banner, coming with a new message; a small
number of men without financial standing, or social prestige, surrounded by
thousands of Jews who came to that city to observe the feats of their religion;
and Rome with eagle eye, and power almost ten fold, soldiers unnumbered ready to
break to pieces any new power proposing to question the supremacy and right to
rule. Not a tremor of fear was felt by the men of God as they lifted their
voices declaring that Jesus had been made Lord and Christ; and that it was his
right to demand the loyal ad- herance of all men. The conflict was opened, the
disciples of Christ took the initiative, declaring the law of the King of
Righteousness, calling for men to become his servants in the new kingdom; to
become members of the new church. The triumph attending the first declaration of
the King’s power and authority was attended by the success which has never been
attended by the announcement of a new kingdom in all profane history. Within
another day the number of subjects were more than doubled. The kingdom grew, the
borders of the church were extended; leaping the walls of Jerusalem all Judea
heard the new announcement, Samaria was invaded, Galilee was evangelized; within
ten years the length of the Medi-terranean knew of the new church. But Asia was
not the limits of the field in which the disciples were to labor, for soon
Europe heard the new message, and within thirty years the whole world was
hearing the gospel of the Messiah. The new church in Jerusalem was of one
accord; of one heart and soul (Acts 2:46; Acts 4:32). They were not
vasc'illiating, they continued steadfastly in the apostle’s teaching. It was a
great brotherhood preaching the same gospel throughout the known world. Within
the United States today there are 265 different religious groups, sects, or
denominations each group making the claim that they teach the way of life. The
divided condition of the professed Christian world is a far cry from the unity
which existed when the church of Christ began. The marching order of Christ was:
Go preach the gospel. Why preach the gospel? The gospel is God’s power to save.
Why preach the word? “It is the sword of the Spirit” (Ephesians 6:17). It
illuminates (Psalms 119:30). It is the “seed of the kingdom” (Luke 8:11).

Preach the gospel. Beyond this no teacher in religion has a right to go. Its
God’s power to save. Love for souls impels the faithful man of God, and love for
Christ will constrain him, and keep him within the limits of the message
delivered to the world, through inspired men, selected by the Master. In olden
times the command was: “He that hath my word, let him speak my word faithfully”
(Jeremiah 23:28). To change God’s word is presumptive disobedience. For one to
withhold God’s word is to sin against Jehovah, defraud the people, and show
oneself a time-server, a cringing coward! A wolf in sheep’s clothing, on whom
the wrath of heaven abides! Jehovah said: “I am against that prophet, saith
Jehovah that steals my word every one from his neighbor” (Jeremiah 23:30). “Let
the word of Christ dwell in you richly” (Colossians 3:16). “Thy word have I laid
up in my heart that I might not sin against thee” (Psalms 119:11). To Timothy,
the young preacher: “I charge thee in the sight of God, and of Christ Jesus, who
shall judge the living and the dead, and by his appearing and kingdom: preach
the word” ( 2 Timothy 4:1-2). Does It Make Any Difference What a Man Believes?
If it makes no difference what a man believes, why the command to “Preach the
gospel”? It is a well established fact that if a man believes he is right he
feels that he is right; and so long as a man believes he is right his conscience
approves his course; hence what a man believes colors his conduct through life.
In the early days of the Christian religion there arose false teachers, and
warnings were given:

“Though we or an angel from heaven, should preach unto you any gospel other than
that which we have preached unto you, let him be anathema" (Galatians 1:8-9).

“Beloved, believe at every spirit, but prove the spirits, whether they are of
God: because many false prophets are gone out 'into the world” (1 John 4:1). The
curse of heaven rests on those who preach other than the gospel of Christ. I
submit there is too much preaching “about” the gospel, and not enough preaching
the gospel; just as there is too much studying “about” the Bible, and not enough
studying the Bible. More time is being given to “preparation to preach,” than to
preaching. Too much time given to “Sermon Outlines,” too little studying the
Bible. To the young preachers: If you must have a “sermon outline” on the pulpit
stand before you, or in the Bible in your hand, when the sermon is preached, at
the first opportunity tear the “out line” to shreds and throw the litter into
the waste basket. Study the Bible. Do not be a copycat, allowing others to do
your thinking, study the Bible. Preach the word. If you must have an outline,
and the copy on the pulpit stand, then make the “outline” yourself. Do not use
one prepared by some other. “Give diligence to present thyself approved unto
God, a workman that needeth not to be ashamed, handling aright the word of
truth” (2 Timothy 2:15).

It was one of my preaching brethren who said: If Stephen had made the proper
psychological approach to the people who murdered him, he would have likely
converted them to Christ, and saved his own life. The brother was thinking more
of modern psychology than about the word of the Lord. He should have read what
God said about Stephen in Acts 6:8-15. The statement of the brother did not
indicate reverence for the word of God, nor respect for the gospel of Christ;
but rather the egotistical opinion of a self-inflated young man who arrogated to
himself, knowledge and wisdom of modern psychology. I advise: Study the approach
Jesus and the apostles made. Preach the gospel! Not long ago one of my brethren,
a successful business man was boasting of the work being done by the
congregation of which he was a member. I mentioned some things I heard that
congregation was doing, which I questioned. He replied: “I am not cert?in all
the things we are doing are authorized by the Scriptures, but we are doing more
than has ever been done by the congregation. We have more money, and are doing
more work at home and abroad than the congregation has ever done. We are doing
great things!” A few years ago one of my brethren had as his slogan: “Great
things for God.” It now seems some have the slogan: “Great things!” and leave
God out of the program. I heard one of my brethren in a Sunday morning service.
He gave time to welcoming the visitors, assuring them he was glad for their
presence; and 'insisting that they register in the “Guest Book” in the foyer of
the building. (It was my impression that the strsngers were present, not as
visitors of the congregation, but to worship, and proclaim the death and coming
of the Lord). What! have ye not houses in which to visit!! The preacher bragged
on the members of the congregation, and gave assurance, oral, that he was glad
they were present. Announcement was made of the sick of the congregation, naming
them one by one, and stating the hospital and room in which they would be found,
and insisted they be visited; then came announcements of protracted meeting and
lectureships to be had in congregations in other towns, with the assurance those
who attended would be welcomed, and profit by hearing the speeches. The preacher
spent 21 minutes making the announcements, and 19 minutes were devoted to the
sermon. Ala Peter and Paul! Preach the word! In the days of the apostles the
studious Gnostics were long on knowing, and shy on doing! The shibboleth seems
to be, now, Do! Do whether you know it is in keeping with God’s word, or
otherwise. Better go to hell for doing too much, than doing too none! The Jews
had much zeal in the days of Paul, but were ignorant of God’s righteousness, and
were trying to establish their own righteousness—doing what they thought ivas
right! (Romans 10:1-2). “My people are destroyed for lack of knowledge” (Hosea
4:6).

Many professed Christians are today denying the Virgin birth of Christ; miracles
are declared to be no more than the religious folk-lore of the ignorant. The
church they declare was quite adequate for the age in which it was first
established, but in this advanced age, with the great progress the world has
made, the Bible, and the church of the first century are out of date, and much
of the Bible should be eliminated, and the church modernized! That entertainment
should be in the program of the church; as though the Lord built a church to
furnish entertainment.

I find an urge among preachers to count noses, members, regardless of the faith,
or opinion one may hold, provided he does not disturb the congregation with some
crack-pot idea. The number of members, with their names on the church roster is
no thermometer by which to measure the strength of the church. Recently a
brother published of the congregation where he preached: “We have reached our
goal” in membership.

Doctrine When Zophar, Job’s friend accused him of being impious, Job affirmed:
my doctrine is pure (Job 11). The Christians in Jerusalem continued steadfastly
in the apostles’ doctrine (teaching). Timothy was exhorted to “preach the word.”
Teach them what? “Sound Doctrine” (Titus 1:9). When one obeys from the heart the
doctrine of the Lord, then, and not till then is he made free from his sins, or
saved (Romans 6:17).

How widespread is the view that if one only worships Jehovah he is saved, and
his acts of worship are accepted by the Lord. Such a view shows a lack of
information on the part of one making such a claim, or else he does not believe
the Bible. Jesus said: “In vain they worship me.” I give emphasis to the words
of the Master: “they worhship me” (Mark 7:7). Though they worshipped the Lord,
they did not recognize, or respect, his authority. It was merely lip-service in
which they engaged. “This people honoreth me with their lips; but their heart is
far from me, teaching as their doctrine the precepts of men—(Matthew 15:8-9).
The worship they offered was “vain” futile, empty, unfruitful, and withal
displeasing to the Lord. The worship in which they engaged was not according to
the truth, it was unauthorized, it is worship ordered by man. “It is not in man
that walketh to direct his steps” (Jeremiah 10:23). There is no place to
compromise the word of the Lord. When Jehovah speaks, “tis not to question why;
tis but to do or die.” “Whosoever goeth onward and abideth not in the teaching
(doctrine) of Christ, hath not God” (2 John 1:9). The widespread thought, and
contention that if one is honest, and conscientious in his acts of worship he is
saved, is as far from the truth as the act of Judas was from righteousness when
he betrayed the Master. Saul of Tarsus was conscientious, religious, when
persecuting Christ — killing Christians; and after the most strict demands of
the Pharisees he worshipped, yet he was a sinner, lost! Worship to be accepted
by the Lord must be according to the truth, with the whole heart, and not
observance of some man-made rote, or form. To Timothy, the young preacher, the
command was given:

“I charge thee in the sight of God, and of Christ Jesus, who shall judge the
living and the dead, and by his appearing and kingdom: preach the word; be
urgent in season, out of season; reprove, rebuke, exhort, with all
long-suffering and teaching (doctrine). For the time will come when they will
not endure the sound doctrine; but, having itching ears, will heap to themselves
teachers after their own lusts; and will turn away their ears from the truth,
and turn aside unto fables” (2 Timothy 4:1-4).

There are today the characters described in the passage. They yearn for a
doctrine which satisfies the fleshly appetite. Such desires if cultivated grow
quickly, and rapidly, severing one from Christ; and if continued will damn the
soul. For every group, congregation, with “itching ears” who would heap to
themselves teachers after their own lusts, there are those ever ready and
willing to commercialize their work, to answer the call and meet the demand. The
attraction of the “price paid” eclipses the command to “preach the word.” Simony
did not end with the offer to buy from Peter and John the gift of God. It exists
in many forms today. Many preachers seek temporal benefits, have their price and
sell their souls for a mess of cottage. The lake which burneth with fire and
brimstone seems to have no terror for them. The New Testament preachers never
thought of preaching the gospel as a job or position that carried financial
remuneration. The professional idea was unknown to them. The bread and butter
side of life was of no standing (to them). Pure devotion to Christ and the truth
was their only motive. How many preachers today would retain their present
address were they offered $25 per week increase over their present salary?

There are others, among them a host of young men, unsullied souls, stalwart
characters, with deep convictions who would suffer themselves “quartered and
drawn” before they would deny the Lord or compromise his word at any point, or
conditions. Men who are willing, if needs be, to suffer even death before they
would withhold, or compromise the truth. Jehovah’s blessing attend them!

You have often heard: Vox yopuli, vox Dei; then came Vox ekklesia, vox Dei; and
now it appears the masses thing it is Vox diakonos, vox Dei. In a measure the
people are a product, religiously of their ministers. In too many instances the
preacher does the thinking, and so often the planning for the church where he
labors. There are some places where they do not want strong gospel preaching.
They clamor for preachers who deal in generalities, well seasoned with flattery.
Preachers who spend much time expressing their gratitude for large audiences,
and things which have been done for their glory. Preaching the word is of little
consequence. Be soldiers, established by grace (Hebrews 13:9).

There 'is a hue and cry against dogmatic preaching. There are some of my
brethren who do not want “doctrinal” preaching. There was no namby- pamby
preaching by the apostles. They preached Christ, the Son of God, the head of the
church, with all authority in heaven and on earth. That inspired men made known
the condition of salvation, and only those who have obeyed the gospel have the
promise of salvation.

Christ and the apostles were dogmatic preachers. A faith that is not dogmatic is
as spineless as a jelly fish. An honest character cannot be separated from his
faith. There are some who talk as though they can believe to a degree, and
repent in a measure, and please the Lord. There are too many perpendicular
pronouns in the pulpit. How often one hears in the pulpit: “I think.” Preach the
word!

Faith Is Necessary. Without faith it is impossible to please God (Hebrews 11:6).
In our religious life we walk by faith (2 Corinthians 5:7). In wo^shiD, whatever
is not of faith is sin (Romans 14:23). Faith in Christ is not only to believe
the fact revealed about him; but it is to impose in him trust; taking him as our
guide, his word for us given is the course of our lives; relying on him as
Saviour. The inspired word is the source of our in-formation as to what our acts
of worship shouM be, as well as the limitation of our service to him. Faith
which is not expressed in action, acts of ooedience, never brings a blessing.
Faith apart from works is barren (James 2). It is a faith which works that
“avails” (Galatians 5:6).

Repentance Is Necessary Repentance is necessary to remission of sins (Acts 3:19;
Acts 17:30).

Immersion In a Condition of Salvation The Great Commission: “Go into all the
world and preach the gospel to every creature, he that believoth and is
baptized, (immersed) shall be saved” (Mark 16:15-16). “Repent ye, and be
baptized (immersed) every one of you in the name of Jesus Christ unto the
remission of your sins” (Acts 2:33). There is not a place in all the Bible, Old,
or New Testament, where by God’s authority water, water unmixed with some other
element, was ever sprinkled or poured on any one for any purpose! The first
known departure from immersion was the case of Novation in A. D. 250, or 251.
Sprinkling or pouring water for baptism (immersion) is an invention of man.
Sprinkling was “legalized” by the Roman Catholics in 1311 at the Council of
Revenna, and has been adopted by many other churches.

Baptize (Immerse) Believers Believers only were commanded to be baptized
(Im-mersed). Infants are not believers; nor are they sub jects of the command to
immerse—“baptize.”

Preach The Gospel—Let Others Alone How often is it heard; “Preach the gospel;
let other people alone.” Those making such a demand, or request, are
unthoughted, or plain dumb! Surely they are not acquainted with the Bible, or
else they do not believe it! Paul did not let those who denied the resurrection
alone. John condemned those who taught the doctrine of the Nicolaitans; Jesus
condemned false teachers. Exactly what will one teach and “let others alone?” If
one preaches “God Is”, the atheist cries: There is no God, let us alone! If you
preach that Jesus is The Christ, the promised Saviour, the Jew raises his voice,
saymg: “Let us alone.” If you preach that faith in Christ is necessary to
salvation in this life, the Universalist insists that you let him alone. If you
teach that one must live the faithful Christian life, the Baptists declare you
should let them alone, for they declare it IS NOT necessary to salvation to live
faithful! If you teach that believers only are subjects of baptism (immersion)
the Methodists and Presbyterians insist you let them alone. What can one preach
and “let other people alone”?

Paul said: “Am I striving to please men? If I were still pleasing men, I should
not be a servant of Christ” (Galatians 1:10).

Care should be taken to make your religious neighbor know you do not oppose any
good thing they, or others may do. The Christian stands for all that is good, no
matter by whom it is done. To the extent one does good, that far he is fighting
on our side— the side of right. If some society does something that is good, I
willingly endorse the good, even though I cannot endorse the society. Those who
do good are to that extent on “our side”—they fight with us. Show them that all
the good they propose to do, it is yours to do as a Christian, and not as a
member of some human society. Unto God be the glory “in the church”, the divine
institution (Ephesians 3:21).

Timothy was exhorted to “Guard” that which was committed to him (1 Timothy
6:20). Surely the injunction is as necessary now as it was then.

Many are “missing the mark” today because they do not know what to do, they have
not been taught the truth. Even among those who stand with Christians many of
them do not know the truth. Around the corner from your residence there are
those who have never heard the truth in its simple purity. What have you done
about it, what are you going to do? The first persecution of the church in
Jerusalem, when it was scattered, the members went forth, preaching the word.

There are more people on earth today than at any time in the history of man. The
cry is greater than ever for the simple gospel. Speed the day when in every nook
and corner of the earth the gospel will be preached, and the borders of the
kingdom extended till every heathen hears the message of salvation.

Hasten the day, Lord, when Christians will be aroused to the full sense of their
duty to God and man; when preachers will study to be approved of God; being
courageous, never forgetting that battles are not won save by the aggressor;
hence the command; “Go, preach the gospel”, granting no quarters to false
teachers; making no compromise with those in the plains of Ono. God hates false
doctrine! With the blood-stained banner of the Prince of Peace: Preach the word,
condemn sin, uproot false doctrine. The gospel is God’s power to save. Preach
it. Unto him be glory in the church throughout all ages. The church was not
impotent in the days of the apostles, nor is she impotent now. No
super-organization is needed! The church in the world is a blessing; but when
the world and worldly organization are in the church Satan must hold high
carnival in hell! A “20th century church” is not needed, but the church the Lord
built, functioning in the 20th century, as it functioned in the first century.
Too many with their wisdom (?) feel modern organizations are necessary to the
success of the church built by Christ. Jeremiah plead with Israel to return to
the way God ordained. Is it amiss to plead with God’s people to return today to
God’s way in worship and work? Preach the gospel. Be warned: The church of
Christ in the 19th century was torn asunder by departure from “the faith” —human
organizations, and worldly pleasure. God has given a perfect revelation, as well
as an adequate church—neither need additions!


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  CHAPTER 6: GRACE AND SALVATION
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GRACE AND SALVATION GRACE AND SALVATION G. C. Brewer Introduction

President Morris and the other members of the Program Committee assigned me the
subject of Grace and Salvation. They announced the purpose of making the general
theme of this lectureship “Back to the Bible” and they certainly could not get
back to the Bible without discussing the question of salvation by grace. We
shall see that this is pre-eminently a Bible question and yet, as we begin
discussing it, we must also take recognition of the fact that the theories about
salvation by grace are almost numberless. No one can question the proposition
that our salvation is by the grace of God. But then there is the idea advanced
that because salvation is a free gift it must interfere with, if not completely
destroy man’s free moral agency. The Calvinistic view does this admittedly. Then
there comes the Roman Catholic idea that the grace of God must have sacramental
assistance and that it takes the priest and certain ceremonies prescribed by
ecclesiastical authority to save the soul. Then there are the variations upon
these views which are sometimes expressed as Armin- ianism or Pelagianism. These
theories place the emphasis upon man’s volition and man’s responsibility and
perhaps go to the extent of making salvation dependent upon man’s efforts in a
way that would make void the grace of God. We are not concerned with any of
these theories as such. We mention them only because it is necessary to clarify
the issue in order that the plain teaching’ of God’s word may be made clear. We
should like to free the subject of all confusion and set it forth in the light
which God himself has caused to shine upon it. The teaching of the New Testament
is exactly what we want and if we have not learned it, it is time that we gave
attention to this lesson. We must view the subject without bias in order that we
may see it in all of its glorious meaning. Our brethren have always taught the
truth upon this point, I think, but some of us may have given so much attention
to certain errors that are connected with the subject that we only refuted the
error and didn’t make the truth plain. We, ourselves, may have felt such a
feeling of revulsion at certain errors that we swung to an opposite extreme in
our emphasis, even in our own ideas. We shall hope to make the truth plain
enough to refute all of the errors without placing so much emphasis upon the
error itself as to have our attention completely occupied by it. This is our
hope tonight. How well we shall succeed we shall have to wait for time to tell.

We have already indicated that the proposition of salvation by grace is one of
universal agreement. We have also indicated that many brethren have discussed
this subject and set forth the truth as God has revealed it. But only now and
then do we find a preacher who seems to have a complete grasp of this momentous
question. A greater theme was never discussed by mortal tongue and human ears
accustomed to the babel of voices have never heard a sweeter story than the
story of the grace of God that has brought salvation to a sin cursed and death
doomed race. Brother James A. Harding was very profound in his discussion of
this question and his soul was thrilled with the realization of its meaning. We
have seen tears flow down his cheeks and his countenance brilliant with the very
thought as he shouted the story of the rich provision that God has made for our
salvation. In “Biographies and Sermons” by F. D. Srygley from which we shall
quote in this lecture, Brother James A. Harding began his sermon with these two
sentences: “The Book of Romans is perhaps the profound- est work in the world.
It was written by the greatest man, the apostle Paul, and on the greatest theme,
salvation by grace.”

He designates Romans as the greatest book ever written, Paul as the greatest man
that ever lived, and salvation by grace as the greatest theme ever discussed.

Sometimes we hear men say that the word “grace” means the gospel and we know
that the word “faith” and the word “grace” are sometimes used to mean the
gospel. This, however, is a figurative use and it could not be universally
applied. The gospel is called the gospel of the grace of God (Acts 20:24). If
the word “grace” means “gospel” here we would have the gospel of the gospel of
God. We see that the gospel is the good news or the glad tidings that tell us of
the grace of God which has been manifested in our behalf. That’s why it is the
sweet story of which we have already spoken. A moment's reflection will convince
any Bible student that the grace of God is the underlying principle of human
redemption. It has moved the heavenly Father to take an interest in his fallen
creatures and to come to their relief. God has always been good to men but the
grace that is displayed in' the gift of Christ is so much greater than anything
else that had ever been done for man that all that went before is considered as
nothing compared to this. Men have had faith in God from the days of Abel until
now, but the system of salvation by faith was never in actual use until the
Christian dispensation began. Therefore Paul argues that faith had not come
until the law had been removed and the gospel had been sent forth (Galatians 3).
John tells us that the “law came by Moses but grace and truth came by Jesus
Christ” (John 1:17). Paul tells us that “we are not now under the law but under
grace” (Romans 6:14). As said above, the gospel which we preach is called the
gospel of the grace of God (Acts 20:24). The throne upon which our Lord Jesus
Christ now sits is called the “throne of giace” (Hebrews 4:16). The Holy Spirit
is called the “Spirit of grace” (Hebrews 10:29). With all of these points before
us, it could not be questioned that the subject we have been assigned is indeed
a “back to the B|ible” question. It behooves us now to state the proposition
which we believe expresses the truth upon this point.

Proposition Our salvation from sin and our hope of eternal life comes as a free
gift from God and does not depend upon human worth. This salvation has already
been brought to man and is offered upon the terms of the gospel which terms are
embraced in the one word, “believe.” The whole story of human redemption is
comprehended in two words: “grace” and “faith.” It is grace on God’s part and
faith on man’s part.

Definitions The word “grace” means unmerited favor: unearned and unachieved
blessings and benefits: an undeserved bestowal. This grace of God has been
displayed in what is called by Paul a “free gift” and an “unspeakable gift”
(John 3:16; John 4:10; Romans 5:13; Romans 6:23; 2 Corinthians 9:15) which
cannot be returned or reciprocated but may be accepted or rejected by the one to
whom proffered. In the Scriptures, the words mercy, love, kindness and goodness
are either synonymous with or are used as expressions of God’s grace. In our
speech, the words clemency and pardon represent actions corresponding to what is
attributed to God’s grace in the Scriptures.

Proof Texts and Song Supports Before an audience of people who are Bible reading
and Bible believing people, it would seem hardly necessary to cite the passages
of Scripture that prove the proposition that we have here stated. Our hope rests
upon the grace of God and our joy comes because we believe his promises. Some of
the sweetest songs that we ever sing tell in beautiful poetry and in lofty music
the story of God’s goodness to us and the provision that has been made for our
eternal salvation. For the benefit of Bible students and for the joy of redeemed
souls, let us here recite some of these passages from the Scriptures that prove
our proposition and some of the songs that celebrate the gloiious fact.

Paul to the Ephesians: “And you did he make alive, when ye were dead through
your trespasses and sins, wherein ye once walked according to the course of this
world, according to the prince of the powers of the air, of the spirit that now
worketh in the sons of disobedience; among whom we also once lived in the lusts
of our flesh, doing the desires of the flesh and of the mind, and were by nature
children of wrath, even as the rest: But God, being rich in mercy, for his great
love wherewith he loved us, even when we were dead through our trespasses, made
us alive together with Christ (by grace have ye been saved), and raised us up
with him and made us to sit with him in the heavenly places, in Christ Jesus:
that in the ages to come he might show the exceeding riches of his grace in
kindness toward us in Christ Jesus: for by grace have ye been saved through
faith; and that not of yourselves, it is the gift of God; not of works, that no
man should glory. For we are his workmanship, created in Christ Jesus for good
works, which God afore prepared thai we should walk in them” (Ephesians 2:1-10).

Now Paul to the Romans: “But now apart from the law a righteousness of God hath
been manifested, being witnessed by the law and the prophets; even the
righteousness of God through faith in Jesus Christ unto all them that believe;
for there is no distinction, for all have sinned, and fall short of the glory of
God; being justified freely by his grace through the redemption that is in
Christ Jesus; whom God set forth to be a propitiation, through faith, in his
blood, to show his righteousness because of the passing over of the sins done
aforetime, in the forbearance of God; for the showing, I say, of his
righteousness at this present season: that he might himself be just, and the
justifier of him that hath faith in Jesus. Where then is the glorying? It is
excluded. By what manner of law? of works? Nay: but by a law of faith” (Romans
3:21-27).

Then there is that beautiful passage in Titus: “Put them in mind to be in
subjection to rulers, to authorities, to be obedient, to be ready unto every
good work, to speak evil of no man, not to be contentious, to be gentle, showing
all meekness toward all men. For we also once were foolish, dis-obedient,
deceived, serving divers lusts and pleas-ures, living in malice and envy,
hateful, hating one another. But when the kindness of God our Savior, and his
love toward man appeared, not by works done in righteousness, which we did
ourselves, but according to his mercy he saved us, through the washing of
regeneration and renewing of the Holy Spirit, which he poured out upon us
richly, through Jesus Christ our Savior; that, being justified by his grace, we
might be made heirs according to the hope of eternal life” (Titus 3:1-7). The
same apostle tells Timothy of God's purpose and grace: “Be not ashamed therefore
of the testimony of our Lord, nor of me his prisoner: but suffer hardship with
the gospel according to the power of God; who saved us, and called us with a
holy calling, not according to our works, but according to his own purpose and
grace, which was given us in Christ Jesus before times eternal, but hath now
been manifested by the appearing of our Saviour Jesus Christ, who abolished
death, and brought life and immortality to light through the gospel” (2 Timothy
1:8-10).

Now we come to remind us of some of our grand old hymns. First, there is the one
entitled, “Amazing Grace”:

1. Amazing grace how sweet the sound That saved a wretch like me! I once was
lost but now am found— Was blind but now I see. 2. ’Twas grace that taught my
heart to fear, And grace my fears relieved; How precious did that grace appear
The hour I first believed! 3. Through many dangers, toils and snares, I have
already come; ’Tis grace has brought me safe thus far, And grace will lead me
home.

Next we recall the song, “Come Thou Fount of Every Blessing" one stanza of which
says:

Oh to grace how great a debtor Daily I’m constrained to be: Let thy goodness
like a fetter Bind my wand’ring heart to Thee. And surely we can never forget
the words of that universally popular hymn, “Rock of Ages.”

1—Not the labor of my hands Can fulfill the law’s demands; Could my zeal no
respite know, Could my tears forever flow All for sin could not atone, Thou must
save and Thou alone. 2—Nothing in my hands I bring; Simply to Thy cross I cling;
Naked come to Thee for dress; Helpless look to Three for grace; Vile, I to the
fountain fly, Wash me, Saviour, or I die. Our old time brethren not only sang
this lesson; they also preached it. The pulpit and the pew joined in shouting
aloud this gospel theme. The inimitable T. W. Caskey, having spoken of the
imperfect sacrifices of the law, expressed the thought in these unforgettable
words:

“Hence they were all to be perfect, young innocent. But how immeasurably
superior the sacrifice of the sinner, and the Christian now when he comes to
God. He comes not alone; it is not the guilty, crime-covered and sin-stained man
walking into the presence of a sin-hating God; by faith he associates with
himself God’s own appointed sacrifice. With Jesus he stands before God! The
guilty and the innocent together stand. The guilt of the sinner is covered by
the mantle of the sinless. By faith he lays his hand on his sacrifice, and
pleads: “Oh God, I come to thee for pardon—I come claiming the Lamb as my only
and my precious offering. Look upon the face of thine anointed, and then in
mercy look on me.” Both the God approached, worshipped, and adored; and the
glorious sacrifice through which it is done are all above man. In them dwells
the might of all purifying power. Thus, the two formative influences dwell in
our hearts; and we are all purified by the contact. Thus the Christian becomes
more God-like, more Christian-like, the oftener he appears before God (Caskey’s
Book, pp. 95-96).

Exposition. (a)—Not by Law. The passages that have already been cited no more
clearly state that we are saved by grace than they also state that we are not
saved by the law. The works of the law were works that deserved reward and if
the law had been kept carefully, then the man would have deserved eternal life.
It would have been a debt that the Lord owed to him and he could glory of having
so lived as to place God under obligations. Salvation would have been a matter
of human achieve-ment. Paul tells us that the law was ordained to life, but that
instead of bringing life, it brought death (Romans 7). He explains that this is
not the fault of the law, but it was the fault of those who were under the law.
Peter declares that this was a yoke which “neither we nor our fathers could
bear.” If there remains yet any doubt in the minds of any student that we are
not saved by law, the following quotations from Paul should settle the matter
forever:

“We reckon therefore that a man is justified by faith apart from the works of
the law” (Romans 3:28). “We being Jews by nature, and not sinners of the
Gentiles, yet knowing that a man is not justfiied by the works of the law but
through faith in Jesus Christ, even we believed on Christ Jesus, that we might
be justified by faith in Christ, and not by the works of the law; because by the
works of the law shall no flesh be justified” (Galatians 2:15-16). “For as many
as are of the works of the law are under a curse; for it is written, Cursed is
every one who continueth not in all things that are written in the book of the
law, to do them. Now that no man is justified by the law before God, is evident:
for, the right-eous shall live by faith: and the law is not of faith; but he
that doeth them shall live in them. Christ redeemed us from the curse of the
law, having become a curse for us; for it is written, Cursed is every one that
hangeth on a tree” (Galatians 3:10-14). “What shall we say then? That the
Gentiles, who followed not after righteousness, attained to righteousness, even
the righteousness which is of faith: but Israel, following after a law of
righteousness, did not arrive at that law. Wherefore? Because they sought it not
by faith, but as it were by works. They stumbled at the stone of stumbling; even
as it is written, Behold, I lay in Zion a stone of stumbling and a rock of
offence: And he that believeth on him shall not be put to shame” (Romans
9:30-33).

We wish here also to bring to our hearers what Brother James A. Harding says on
this point:

“It is manifest to the thoughtful student of the first section of this argument
that Paul has in his mind two, and only two, methods of justification before
God—one, by works; the other, by grace through faith. It does not seem to occur
to him that there is any other possible or conceivable way of being justified
before the Lord, and it is certain there is no other way. Indeed, if a man is
justified in any court, before any tribunal, it must be either by works or by
grace. A little reflection will show there is no other way with men, as there is
none other with God, unless it be by deceiving the court. If the one accused has
done right, and this is made plain to the court, he is justified by law. If he
has sinned, he can never be justified by law; his only chance for justification
is by grace. This is true before all tribunals, human and divine. Has a man
committed murder? Then he 'is forever a murderer before the law, and he can
never be justified by works of righteousness, because he has not done right. The
law says: ‘Thou shalt not kill/ He has broken the law, and by the law he is
condemned. It does not justify him to show that of the millions who inhabit the
earth he has murdered that one only, that he has been very kind and benevolent
toward all other men; nor, if it were possible to show that he had never done
any other wrong at all, would he be thereby justified. Doing right in a thousand
cases cannot make that one wrong right, however much an otherwise righteous life
must accomplish in securing the grace of the court. If I do right today, it is
no more than I ought to do, and it will not cover up nor make right the sins
which I committed yesterday. The Holy Spirit says: Whosoever shall keep the
whole law, and yet stumble in one point, he is become guilty of all. For he that
said, Do not commit adultery, said also, Do not kill. Now if thou dost not
commit adultery, but killest, thou art become a transgressor of the law” (James
2:10-11). In earthly courts, when men have been condemned by law, it is common
for them to endeavor to obtain the grace of the governor, that he may pardon
them. Sometimes they make successful appeals to the sympathies of a weak
governor, sometimes they bribe a corrupt one and are unjustly pardoned. They
obtain the grace (favor) of the governor by means. Sometimes by living lives of
diligence and uprightness, they make it possible for the governor to be just
before the law of the land and pardon them. Before the court of heaven things
are different. When a man is convicted there, his only chance to obtain the
pardoning grace of God is by faith in Jesus Christ. There is no such thing as
deceiving, overpowering, or corrupting that court. The man who does not give
himself in loving, trusting, obedient faith to Jesus Christ will be lost”
(Biographies and Sermons—F. D. Srygley, pp. 245-246).

Brother Harding has here illustrated this principle by a court trial and showing
that before the court a man is either adjudged guilty or innocent. If he is
guilty, there is no way for the law to make him not guilty. That will have to be
done purely as a matter of clemency. This would be true of any law. Sometimes
brethren say that we are under law to Christ (1 Corinthians 9:21) ; that we are
under the law of faith (Romans 3:27) ; under the law of the spirit of life
(Romans 8:4) ; that we are to be judged by the law of liberty (James 2:12). They
say that in these expressions the word “law” seems simply to mean a rule of
action and that it is not the same kind of law that Paul calls the law of works.
We freely agree that these New Testament expressions indicate a principle upon
which we live and act and that human obedience as we shall see, is necessary for
salvation. But we must still insist that this is still not a matter of law. If
we are to be judged by a law, then there is no way to be justified by that law
except to have kept it perfectly. As we have failed, then the law must in some
way be mitigated or satisfied without compliance with its requirements, or else
we will have to depend upon clemency. It does no good to say that the gospel is
different from the law because those who do the things of the law live by them,
and then turn around and say that those who do the things of the gospel will
live thereby. There could be no difference in principle here unless we say that
the gospel is far more lenient in its requirements for moral behaviour than was
the law of Moses. This no informed man can say. Therefore our salvation does not
depend upon our perfect adherence to the requirements of law. It does not depend
upon our being good enough by our own achievment to inherit salvation. By making
our salvation dependent upon our own perfection, we make void the grace of God.
And to make our perfection a matter of legal requirements fully met would make
Christ’s death useless (Galatians 2:21; Galatians 3:21). We should be careful
not to affirm the abrogation of one law and then substitute another law and make
salvation dependent upon the same principal regardless of the different laws
which we have. When Paul says that Abraham’s faith was reckoned or counted unto
him for righteousness, he used the term that is common in keeping accounts, or
in balancing our books. The word translated “reckoned” is “elogis- the” which is
a form of the word “ellogeo.” Here we may illustrate the point by having a debit
and a credit side of our ledger. On the side of law, whether it be New Testament
order or Old Testament order, we may write the word “Duties” and let us say that
the other side of the ledger is headed “Performances.” To keep the illustration,
let us say that under “Duties” we have one hundred numbered or listed acts to be
performed. Over on the other side of the ledger, we would have to have one
hundred acts performed in order to have the totals balance. Thus the man would
have a balanced account if he had performed all the duties required. But instead
of dealing with Abraham after this fashion, on the side of the ledger where
“Performances” is written, God filled that column with the word “faith,” and at
the bottom of the ledger the totals are balanced. The account was balanced
because God counted Abraham’s faith of more value than all of the performances,
even if he had been able to meet this demand. Just so God deals with us. He has
made us free from the law and offered us a righteousness which comes to us on
account of our faith in Christ Jesus, our Lord.

(b)—Not by Works. The passages of Scripture that have already been cited state
with all the emphasis that it is possible to us that we are not saved by works.
No one can therefore argue that we are saved by works without contradicting the
plain words of inspiration. We shall consider the matter settled then and not
try to prove by further argumentation that our salvation does not depend upon
our works. Someone, however, may remind us that the word “works’’ sometimes is
used to mean complying with gospel terms and does not mean works of merit or
efforts that would deserve reward. We freely admit that the word “works” is used
in several different senses in the Scriptures. But in considering the matter of
justification or salvation, the word indicates works of merit and these are the
works that we refer to in the negative heading of this paragraph. It is
sometimes said that James declares that we are saved by works and proves that
works wrought with faith in the case of Abraham and that works made faith
perfect (James 2). Yes, James makes a beautiful argument and reaches the same
conclusion that the Apostle Paul brought us to in his profound reasoning. If we
say that James employs the word “works” in the same sense in which Paul uses
that word and James affirms that we are and Paul says that we are not saved by
works, then there would be an unmistakable contradiction between the two
inspired apostles. There is no such contradiction and any student should be able
to see the point. What was the conclusion James reached? Let him state it
himself. He said, “And the Scripture was fulfilled which saith ‘And Abraham
believed God, and it was reckoned unto him for righteousness’; and he was called
the friend of God” (James 2:23). So James teaches that Abraham was justified by
faith and he was “reckoned” or “counted” righteous because he believed God.
James, therefore, is simply showing that faith must express itself in overt acts
before it is a perfect faith. Then the blessing comes because of faith and not
because of the acts taken separately. The faith that prompted the acts is the
principle upon which the blessing is bestowed. We are not saved by works.

(c)—Not of Ourselves. In the famous Ephesians passage which has already been
cited in this discourse, Paul declares that salvation is not of ourselves, but
that it is a gift of God (Ephesians 2:18-19). This is just another way of
showing that we are dependent upon God’s goodness, mercy, love and grace for our
salvation; that it is not a matter of human invention, discovery or achievement.
Man could not save himself through his sciences, his philosophies, his
education, or his legislation. Men still cannot save themselves independent of
God. All human ideologies and programs are futile so far as salvation is
concerned. Sociologies and socialistic theories are of no avail in this matter.
Man is still without God and without hope unless he accepts the redemption that
has been offered to us through Jesus Christ who was the one unspeakable gift of
God’s great love. All the theological theories that made salvation dependent
upon God and left man totally depraved and wholly helpless and completely
passive in the matter of his salvation, representd the extreme of error in that
direction. But now modernism has swung to the other extreme of error and atheism
that leaves God out entirely and makes man’s salvation dependent wholly upon
man. This is a worse error, if possible, than the former error. Either one would
result in the loss of our souls if we followed either to its conclusion.
Sometimes today we hear men talk of comparative religions and they compare
Christianity with the heathen religions. They point out first that Christianity
is younger than some of these other religions and they point out, secondly, that
some of these older religions contain the same ethical principles that were
enunciated by our Lord Jesus Christ. Thus they endeavor to discredit
Christianity. Should we admit both these claims, these men still have no point
against our religion. Christianity is not in the same category with these other
religions and they cannot be compared. These religions are on a basis of human
achievement or human effort. They simply give a blue print by which man is to
build a perfect life and society is to achieve perfect conditions. If the blue
print were perfect, man’s efforts to follow it to perfection have always been in
vain. Christianity is not simply another blue print; it is not just a philosophy
of life, it is a divine interposition. When man could not save himself by any of
his efforts, inventions, devices or idelogoies, God threw himself into the
breach and came to man’s relief with divine mercy. Salvation is not of
ourselves,

(d)—Does not Exclude Human Volition. Because salvation is not of ourselves and
is not bestowed upon us as a reward for our works, some men have concluded that
man has no choice in the matter of his redemption; that man is so lost and dead
in sin that he cannot hear, believe, Or accept the story of God’s love and
mercy. This would be repugnant to the whole teaching of the New Testament. Why
did God love us first in order that we might love him second (1 John 4:19) if
his love could not appeal to us and beget within us a return of love? Why would
God make any appeal to us if we were incapable of being touched, if we are deaf
to all such appeals? Why would he invite us (Matthew 11:28) ? Why would he
entreat us (2 Corinthians 5:19-20)? Why would he tell us to say “Come”
(Revelation 22:17)? Or to persuade men (2 Corinthians 5:11) ? Why would he so
often use the term “whosoever will” (John 3:16; Revelation 22:18)? Why’ would
the gospel be sent to every creature (Mark 16:15)? And why would God’s
long-suffering wait for man to come to repentance (2 Peter 3:9) ? These
questions with the Scriptures that are cited should convince any Bible reader
that man’s volition is not ignored or made void by God’s free gift.

(e)—Faith Includes Obedience. It has been said in the first part of this
discourse, that the whole story of human redemption is told in the two words
“grace” and “faith” and our famous Ephesians passage tells us that we are saved
by grace through faith. Also Paul tells us that it is by faith that we have
access into this grace (Romans 5:1-2). That faith is something that involves
man’s behaviour will surely not be denied by any man of intelligence. The verb
form of the word “faith” is believe. This could be shown by numerous quotations,
but one passage will suffice. Paul said, “Without faith it is impossible to
please him for he that cometh to God must believe that he is and that he is a
rewarder of those who diligently seek him” (Hebrews 11:6-7). Then the Philippian
jailor said, “Sirs, what must I do to be saved?” The voice of inspiration
replied: “Believe upon the Lord Jesus Christ and thou shalt be saved and thy
house” (Acts 16:30-31). Here he said “What must I do?” The apostle told him what
he must do. Can anyone now doubt that to believe or to manifest faith includes
an act of the creatures? It is something that one must do. Let me ask my
hearers, Have you ever believed? What did you do when you believed? What act
expressed your faith? How did you know when you completed your act or when you
believed enough to be saved? You had better go back and read the rest of Paul’s
instruction to the jailor. You had better see what he did in verses 32 and 33.
In verse 31 he was told to believe and he would be saved. In verse 34 we are
told that he had believed and that he was saved. Then if we can see what he did
between these two verses, we will know what one does when one believes. If we
need further proof that the words “believe” and “obey” are used interchangeably,
let us read John 3:36 from the Revised Version: “He that believeth on the Son
hath eternal life; but he that obeyeth not the Son shall not see life, but the
wrath of God abideth on him.” Then read, also, Romans 10:16 from the King James
translation: “But they have not all obeyed the gospel. For Esaias saith, Lord
who hath believed our report?” Now to see that disbelief and disobedence mean
the same, let us read Hebrews 3:18-19 from the Revised Version: “And to whom
sware he that they should not enter into his rest, but to them that were
disobedient? And we see that they were not able to enter in because of
unbelief.” After we have seen that the word “believe” includes obedience, then
we will not be at all troubled when we come upon such statements as “you have
purified your souls in obedience to the truth” (1 Peter 1:22) Or that “you were
made free from sin by obedience to the form of doctrine” (Romans 6:17) Or “that
we must obey the gospel” (2 Thess. 7:10) and that “Christ is the author of
eternal salvation to them that obey him” (Hebrews 5:9). With all of these
passages before us, we can state the conclusion from our proposition in the
following terms: 1—Salvation is by the grace of God. It is a free gift depending
not upon man’s deserving or man’s worth. 2—This gift of God’s grace and love has
already been given (John 3:16; John 4:10; Hebrews 2:9; 2 Corinthians 9:15).
3—This grace of God has brought salvation to all men (Titus 2:11). 4—We come
into the enjoyment of this salvation by faith and this faith is expressed,
actualized or made perfect by obeying Christ or by complying with the terms
named by Christ and the Holy Spirit as conditions of salvation (Mark 16:16; Acts
2:38; Acts 16:30-34). 5—When we have, through faith, surrendered to Christ,
submitted to his will, we have then purified our souls in obeying the truth (1
Peter 1:22) and thus the same apostle says our hearts are purified by faith
(Acts 15:9). With these points made clear, we are ready to an-nounce to any
unsaved person that God is calling you, that the Saviour is waiting to welcome
you, that we as Christians are entreating you, be ye reconciled to God.

QUESTION AND ANSWER PERIOD 1. Question—“Will the speaker answer a few ques-tions
on the points made in this address?" Brewer—I shall be glad to hear any question
you wish to ask, and I will answer to the best of my ability. I could ask some
hard ones on this subject myself. Let us have your questions, please.

2. “You say that salvation is a free gift of God and that we do not obtain it by
doing the things of the gospel. Does that not mean that one can be saved without
obeying the gospel? If it is free, is it not bestowed without conditions or
requirements?" Answer—The apostle Paul is the author of the ex-pression, free
gift (Romans 5:15). He uses the term gift six times in Romans 5, and adds the
adjective “free” three times. You would not care to take issue with Paul, would
you? No, it does not have to be unconditional in the sense in which you use the
term 'in order to be “free.” It is unconditional in the sense that man did
nothing to induce God to offer it in the first place. Man was “perishing” (John
3:16) ; was “weak” and “ungodly” (Romans 5:6) ; “sinner” (Romans 5:8) ; an
“enemy” (Colossians 1:21) ; had “shut God out of his knowledge” (Romans 1:28);
“hated God” (Romans 1:30); yet God did not impute or reckon man’s trespasses
unto him (2 Corinthians 5:19) but loved him and gave his Son to redeem him. It
is unconditional also in the sense that man does not and cannot give God a
return value. It is not un-conditional in the sense that man has no choice in
the matter; that he is wholly passive and absolutely helpless now that Cod has
brought salvation to him. Man can and must obey the gospel (Mark 16:15-16;
Hebrews 5:7-10; 1 Peter 1:22; 1 Peter 4:16-17; Pom. 6:17; 2 Thessalonians
1:7-10).

3. Question—You say man must obey the gospel and yet you say he is not saved by
doing the things of the gospel. Is not “obeying” “doing”? Answer—Again we must
not forget that words can be used in more than one sense. Yes, obeying is doing,
but this obeying or doing is not the ground upon which we are saved. We are
saved upon the ground of faith, so far as the human side is concerned, but faith
is dead—is not faith until it is expressed in overt acts. The obedience
manifests, expresses and actualizes the faith. We do not earn or achieve or
merit salvation through our obedience or on account of our obedience. To be
saved by doing the things of the gospel, we would have to do all the moral acts
enjoined in the gospel perfectly—if we failed in one point, we would be lost.
There would be no grace and forgiveness; it would be wholly our own
accom-plishment. Thank God, this is not true. We have a Savior who saves
sinners.

4. Question—You say, if I understand you, that we must obey the gospel in order
to be saved and yet you say we do not have to obey all the gospel, we can come
short in some, points and still be saved. Will you point out the principles or
commandments that we must obey and distinguish them from those that we may
reject or neglect or omit and fail to observe? I Vtmuld h'ke to see a' list of
these two—the essential and the nonessential commandments. Answer—That question
can be made to look like a poser, but it really is simple. The late Ben M.
Bogard, a Baptist debater, claimed that he had knocked some of our brethren
speechless with that one. He assumed and asserted that if any obedience at all
was necessary, then perfect daily obedience from conversion to death would be
required, and that would put salvation on a basis of law of tvorks and of human
endeavor. Brother, don’t ever let a wily opponent trick you into taking that
position. And don’t let your own reasoning or rationalizing mislead you into
accepting that conclusion. Here is the simple answer:

Salvation is in Christ; redemption is in him, forgiveness of sins is in Christ,
all spiritual blessings are in Christ ( Ephesians 1:3; Ephesians 1:7; 2 Timothy
2:10; Colossians 1:14; 2 Corinthians 5:17; Romans 6:1-6; Galatians 3:26-27). The
obedience that is necessary to salvation is the obedience that brings us into
Christ. It is the evidence that we are applying unto Christ for salvation,
submitting to him and trusting in him for healing and for help. When we thus
establish that relationship, form that connection or enter into that union with
the Lord, we are said to be saved (1 Corinthians 1:18; 2 Corinthians 2:15;
Ephesians 2:5; Ephesians 2:8) ; to be added to the Lord (Acts 5:14); to be
joined to the Lord (1 Corinthians 6:17); to be in Christ (Romans 6:3-6); to have
put on Christ (Galatians 3:26-27); to be children of God and heirs of all his
promises (1 John 3:1-3; Galatians 3:29; Romans 8:17).

Paul spoke of people who had obeyed—obedience completed—and were then, at the
end of that obedience, made free from sin (Romans 6:17). Peter spoke of people
who had obeyed—obedience completed—and at the time of this obedience and by the
obedience they had purified their hearts (1 Peter 1:22). Paul also speaks of
obedience of the faith (Romans 1:5; Romans 16:26).

After we submit to Christ, surrender to him and come under his lordship and
leadership, we continue, of course, to be submissive and obedient and our
eternal salvation is contingent upon our continued surrender and submission, but
it does not depend upon the amount of work done or the number of acts performed.
The work we now do and the acts we perform, as well as the gifts we give, all
depnd upon our individual ability, how long we live, etc. No principle can be
rejected, no exhortation, instruction or commandment can be refused or will be
rejected or refused by a surrendered or saved soul. When one rejects or refuses
to do the Lord’s will, the one is no longer a surrendered soul. He is a rebel.

5. Question—"That doctrine implies the security of the believer, does it not?
And that is Baptist doctrine." Answer—Certainly the believer is secure,
wonderfully, blissfully and gloriously secure. You would not want to feel
insecure, would you? Or to teach others to feel insecure?

6. Question—The security of the believer means the impossibility of apostasy,
does it not? Answer—By no means. The believer is secure, but if he becomes an
unbeliever—has his faith overthrown or denies the faith—he will be lost. This is
a possibility, but it is not a necessity. While our faith lasts, our hope holds,
our souls are anchored and we should rejoice in the Lord always.


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  CHAPTER 7: WORSHIP
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WORSHIP WORSHIP Trine Starnes

Someone has beautifully said, “The nearest word is NOW, the swiftest word is
TIME, the longest word is ETERNITY, the darkest word is SIN, the meanest word is
HYPOCRISY, the broadest word is TRUTH, the strongest word is RIGHT, the saddest
word is LOST, the tenderest word is LOVE, the sweetest word is HOME, the dearest
word is MOTHER, the depest word is SOUL, and the GREATEST WORD is GOD.” On an
occasion when Rowland Hill was trying to convey to his audience “The Greatness
of God,” he suddenly exclaimed, “I am unable to reach this lofty theme. Yet, I
do not feel that the smallest fish in the ocean ever complained of the ocean’s
vastness. So it is with me. With my puny powers I can plunge with delight into a
subject, the immensity of which I shall never be able to comprehend.” My
friends, that is a kindred sentiment to mine at this hour. When we contemplate
any phase of the subject of “Worship” to the Infinite God, we can justly feel a
sense of awe; we then recognize our own unworthiness and insignifcance. We are
prompted to ask, “What is man that thou art mindful of him? and the son of man,
that thou visitest him?” (Psalms 8:4). When we mutually meditate on “Worship,”
we immediately invite unto ourselves a challenge of such magnitude that, when
seriously considered, will make us tremble with reverence and godly fear.

Whatever gems of spiritual beauty from the Book of God may enter our thoughts
tonight, remember we are considering how to come into the presence of him who is
“from everlasting to everlasting,” the Great, Eternal God, the Infinite Creator
of heaven and earth. He is the Omniscient, Omnipotent, Omnipresent One in whose
image we are made, and before whom we are destined to stand in judgment. We are
considering how to enter the Sanctuary of the Most High, the Holy Place of “the
True Tabernacle which the Lord pitched and not man”; in which the Immaculate Son
of God has promised to meet us. Do such solemn thoughts stir your hearts? If
not, then you have become less than a man or a woman! Sin has done something
vicious to your soul. Several years ago the late Senator James A. Reed made a
stirring plea for a return to the Old Paths of Americanism and Democracy. He
said on a nationwide radio broadcast, “Ladies and gentlemen, we’ve got to go
back to the time of our fathers. We cannot improve upon the governmental
principles of our liberty-loving forefathers in our Constitution. We cannot
improve upon the financial system of Alexander Hamilton; we cannot improve upon
the democracy of Thomas Jefferson. We must go back to the time of our fathers J”
He made a thrilling plea which was needed then, and is needed now. But to a far
greater degree is this plea needed in the realm of religion.

Friends, I submit to you that we cannot improve upon the doctrine of Christ. We
cannot improve upon the inspired formula of worship given by the apostles of
Christ, bound on earth and bound in heaven We, too, must go back to the time of
our fathers. We must return to the Old Paths of approved New Testament worship.
As Christians of the twentieth century, we are immeasurably indebted to the
pioneers of the grandest spiritual awakening and Restoration Movement since the
first century. The sacred ambition of these pioneers was to return to the “Old
Paths,” both in doctrine, practice and worship. To this most sublime of all
pleas they heroically dedicated their lives and fortunes. God forbid that we
should ever think or speak disparagingly of their labors.

However, they were largely governed in what the> emphasized by the lines of
controversial battles drawn, and the strategy employed by their sectarian
opposition. The issues of rivalry, the force of prevailing winds demanded that
they combine their energies toward a return to the Old Paths in the doctrine and
formula of worship revealed in the New Testament. Those battles have now been
fought and won on many fields. Many of them are preserved for posterity in
printed form. Others were indelibly transcribed into fleshly tables of honest
hearts. We have succeeded in restoring the apostolic worship in TRUTH; we have
yet far to go, if we would return to the Old Paths of worship in SPIRIT.

These initial thoughts, though largely prefatory in nature, we deemed most vital
to a fuller evaluation of the things that shall follow.

Worship Defined Webster defines the verb, “Worship” as follows: 1. To treat with
the reverence due to merit or worth; to respect, honor. 2. To pay divine honors
to; to reverence with supreme respect and veneration; to perform religious
exercises in honor of; to adorn; venerate. Who can adequately define true
worship in a single sentence? We think of songs, prayers, meditations on the
Word, communion, giving—can we say that these overt acts constitute worship? Or,
are they rather the divinely appointed media or means through which our genuine
worship flowers as a mighty river of adoration to the throne of God. Have we
taken too much for granted? Are we not too often guilty of supposing that all
worshippers assembled are prepared in soul to worship? Has this hour for any of
us degenerated into a cold, empty formalism or a vain ceremonial? Worship is not
an accidental effort made, nor an occasional, incidental period spent, but on
the contrary is a spiritual attainment in soul culture and intimate communion
with God.

Worship is Natural Man is by nature a worshipping being. It is as natural to
worship as it is to breathe; and worship, like breathing, can be suffocated by
sinister influences and impure atmosphere. Instinctively we look beyond us in
reverence to a Power higher than human. It is much easier to believe in and
worship God than to reject the ten thousand times ten thousand unmistakable
voices in Nature and Revelation which tell us of God and remind us to worship
him. To suppress this innate impulse within man, as infidels seek to do, is
wholly unnatural. Never was there a nation composed of Atheists. As the grain
grows upward, and the flower in its unfolding beauty turns toward the sun, so
all the nations of men worship a higher being. Our tendency to worship heroes is
but a human expression of a divine quality.

There is no thirst of soul nor longing of the heart that cannot be abundantly
assuaged by the living waters of this Book from God. From the most civilized to
the most barbaric tribes there is a varying but universal yearning after God.
The primitive savage who rushes to his sacred spring to form out of blue clay
and sand a monstrosity for his soul to venerate, is obeying the same innate
instinct that sends the more civilized worshipper to his more exquisite
cathedral.

Worship in Bible History Christianity is the grand consummation of a divine
philanthropy which was 4,000 years in unfolding, “ac-cording to the eternal
purpose which he purposed in Christ Jesus our Lord” (Ephesians 3:10). There was
a time when men of faith and devotion worshipped God by means of an altar and
the blood of a slain animal. The father was the priest and mediator for the
family. There was a time when the people of God worshipped by means of a
portable tabernacle, comprised of inanimate substances, very precious, and
erected according to the divine pattern shown to Moses atop smoking, quaking Mt.
Sinai.

There was a time when God was venerated in that magnificent wonder of
architecture, the Temple of Solomon, in the Holy City. It was exquisite,
expensive, extraordinary; yet, composed of lifeless stones that could neither
speak nor feel, and which were subject to the decay of time and the depredations
of war. But finally, in the “last days” our Heavenly Father designed a True
Tabernacle “which the Lord pitched and not man.” He erected a Temple not made
with hands. It is comprised of “living stones”—purchased at the unfathomable
cost of the blood of Christ. These living stones are far more precious than any
stone that embellished the Temple of Solomon; far more precious than any gem or
fabric in the handwork of the ancient Tabernacle. The Temple of God today •is
composed of stones which time and desolation cannot efface, and wars cannot
destroy (See 1 Peter 2:5; 2 Corinthians 6:6; 1 Corinthians 3:16-17).

Throughout all the vicissitudes of God’s people during the sixty centuries from
Adam’s blissful Garden until now, One Underlying, Unvarying Principle Has
Governed All Acceptable Worship to God. That principle is: “The Absolute and
Complete Submission of the Human Will to the Will of God.” Our need is not a
mere profession of this truth, but a real possession of it; not a dreamy
pretense, but a genuine subordination of all the thoughts, appetites, passions,
volitions and impulses—bringing “into captivity every thought to the obedience
of Christ” (2 Corinthians 10:5).

It is of little avail to deal with specific fundamental errors in worship in
leading deluded souls back to the Old Paths of true worship, Unless this Sacred
Principle Can First Be Enthroned in their Hearts. How are we to convince a
beloved friend that he should sing spiritual songs without mechanical
instruments in his praise to God under the New Covenant, unless first his heart
is yearning and burning with the desire to embrace this truth which undergirds
all true worship to God? Our Savior voiced this principle in Matthew 7:21 when
he said, “Not everyone that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of my Father which is in heaven.”

God is Unchangeable “For I am the Lord: I change not . . .” (Malachi 3:6). God
is unchanged and unchangeable. However, we are expressly told that “. . . he
changeth the times and the seasons; he removeth kings, and setteth up kings . .
.,” etc. So dispensations have come and gone. Ordinances and ceremonies have
changed, priests and priesthoods have changed necessitating changes in law. But
God, the object of our worship changeth not. We worship the God of Abraham,
Isaac, and Jacob. The avenues of worship have changed, but throughout all divine
history certain principles have remained steadfast.

Among them are these: 1. Acceptable worship has always been “by faith” and not
by sight. As remote in antiquity as the time of Cain and Abel, this element of
faith was vital. “By faith Abel offered unto God a more excellent sacrifice that
Cain, by which he obtained witness that he was righteous, God testifying of his
gifts: and by it he being dead yet speaketh” (Hebrews 11:4). 2. Acceptable
worship has always been defined, described and stipulated by God and never
legislated by man. “Ye shall not add unto the word which I command you, neither
shall ye diminish aught from it, that ye may keep the commandments of the Lord
your God which I command you” (Deuteronomy 4:2). 3. Acceptable worship has
always been based upon the sacrifice of blood. The idea of “sacrifice” was
in-herent in the offering of Abel. It is signifcant to note parenthetically
here, that the first time the word “worship” appears in the King James Version
is Genesis 22:5 in connection with Abraham’s offering of his only son Isaac,
whom he loved. The friend of God said, “. . . Abide ye here with the ass; and I
and the lad will go yonder and worship, and come again to you.” What a terrific
sacrifice that hour of worship envisioned in Abraham’s heart of undaunted faith!
This ideal of sacrfice maintains in the New Dispen-sation. “I beseech you
therefore, brethren, by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans
12:1). “By him therefore let us offer the sacrifice of praise to God
continually, that is, the fruit of our lips, giving thanks to his name” (Hebrews
13:15). When the wise men worshipped Christ, the new-born King, they presented
unto him “gifts; gold, and frankincense, and myrrh” (Matthew 2:11). 4.
Acceptable worship has always demanded the right attitude of heart, namely
reverence, humility, sincerity, and purity of life. “0 worship the Lord in the
beauty of holiness . . .” (Psalms 96:9).

So, although dispensations and divine laws of acceptable worship have varied,
the principles that underlie them never change.

Kinds of Worship Basically there are only two kinds of worship: True Worship and
False Worship. There can be but one true worship. There are many false worships.
The Bible indentifies such forms of worship as: Ignorant worship (Acts 17:23);
Vain Worship (Matthew 15:9) ; Will-worship (Colossians 2:23). Under one or more
of these classifications we have: Creature worship (Romans 1:25); Nature worship
(Deuteronomy 4:19; Jeremiah 44:15-23); demon worship (Deuteronomy 32:17;
Revelation 9:20) ; Man worship (Acts 12:22-23; Acts 10:26); Angel worship
(Revelation 22:9; Colossians 2:18); Idolatry (including graven images, relics,
so-called “canonized saints” and even covetousness “which >s idolatry”
(Colossians 3:5). And I have heard of something called “preacher worship” (1
Corinthians 1:11-13).

Five Ds in Worship When worship is suggested to me I like to think of five
words, each of which begins with the letter D. We might call them “Five D’s of
worship.” 1. God Desires our worship. “But the hour cometli, and now is, when
the true worshippers shall worship the Father in spirit and in truth: for the
Father Seeketh Such to Worship Him” (John 4:23). What a scene to behold! Our
Creator seeking the worship of his creatures. This picture is beautifully
expressed in 1 Peter 3:12, “For the eyes of the Lord are over the righteous, and
his ears are open unto their prayers. This passage pictures a loving Father who
is bending, leaning toward creatures in his image, inclined to hear the prayers,
praise and devotion of his righteous children. Yes, “The Father seeketh such to
worship him.” 2. God Deserves our worship. “The earth is the Lord’s, and the
fulness thereof; the world, and they that dwell therein” (Psalms 24:1). Let us
remember that “we are the Lord’s”’; we do not belong to ourselves. “What! Know
ye not that your body is the temple of the Holy Spirit which is in you, which ye
have of God, and Ye are not your own? For ye are bought with a price: therefore
glorify God in your body and in your spirit which are God’s” (1 Corinthians
6:19-20). Our Savior emphasized this truth when he said “Render therefore unto
Caesar the things which are Caesar’s: and unto God the things that are God’s”
(Matthew 22:21). “Give unto the Lord the glory due unto his name; bring an
offering, and come before him: worship the Lord in the beauty of holiness” (1
Chronicles 16:29). “Render therefore to all their dues: tribute to whom tribute
is due; custom to whom custom; fear to whom fear; honor to whom honor” (Romans
13:7). Can you think of one to whom more tribute, honor and fear are due, than
to our God? 3. God Demands our true worship. The Savior said, “. . . for it is
written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” It
is the prerogative of the Creator to expect not only respect and obedience from
his creaturs, but devoted worship, adoration and praise as well. It is also his
right to stipulate the worship with which he is well pleased. 4. God describes
our true worship. My friends, there are no new discoveries in Christianity.
Anything that is more modern than the New Testament is too modern to save the
soul. When men seek to “streamline” the gospel or the worship of the church, the
only possible result is apostasy from the perfect pattern of inspired
revelation. All worship should be attuned to the same key that governs
acceptable prayer, “Nevertheless, not my will, but thine, be done” (Luke 22:42).
In our Savior’s memorable conversation with the woman at Jacob’s well, he
announced the cardinal principles circumscribing our New Testament worship. “The
woman saith unto him, Sir, I perceive that thou art a prophet. Our fathers
worshipped in this mountain; and ye say, that in Jerusalem is the place where
men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh,
when ye shall neither in this mountain, nor yet at Jerusalem, worship the
Father. Ye worship ye know not what: we know what we worship; for salvation is
of the Jews. But the hour cometh, and now is, when the true worshippers shall
worship the Father in spirit and in truth: for the Father seeketh such to
worship him. God is a Spirit: and they that worship him must worship him in
spirit and in truth” (John 4:19-24).

Congregational and Individual Worship The Scriptures recognize two aspects of
worship: congregational and individual. God has designated each with distinct
and significant appellations. The congregation is variously called by such names
as, “the body of Christ,” “church of God,” “house of God,” or plurally “churches
of Christ.” “And the disciples were called Christians first in Antioch” (Acts
11:26). “Yet if any man suffer as a Christian, let him not be ashamed; but let
him glorify God on this behalf” (1 Peter 4:16). (It is significant to note
parenthetically here that no inspired writer ever confused these names and
applied the individual’s name “Christian” to any church body, nor the
congregational appellation to an individual). A review of the letters to the
seven churches of Asia enhances our appreciation of the fact that our Loving
Heavenly Father inspects and evaluates an entire con-gregation in its collective
capacity, and pronounces commendation or judgment accordingly. Yet, he never
loses sight of the individual worshipper in the masses. Therefore, concerning
our personal accountability we read, “So then every one of us shall give account
of himself to God” (Romans 14:12).

Revelation 11:1 is beautifully suggestive of this thought. It reminds us that
God has a standard by which he measures not only the church (temple of God) but
also the worship (altar) and the worshippers therein. “And there was given unto
me a reed like unto a rod, and the angel stood, saying, Rise, and measure the
temple of God, and the altar, and them that worship." As we review the inspired
description of approved worship “in spirit and in truth,” let us think of each
overt act of worship as a “medium” through which man’s spirit expresses unto God
the veneration which is so justly due unto him. I love to think then of the
“media of worship” in preference to “items of worship.” Webster defines “medium”
as “that through or by which anything is accomplished, conveyed, or carried on;
an intermediate means or channel.” We worship One God through One Mediator by
Five Media or Channels of true worship on the Lord’s Day. In order to make our
study as inclusive in its scope as possible, let us envision the Lord’s day
worship of the church. It includes all the overt acts that a scriptural worship
might include. A mid-week assembly certainly would include less, but no more.

It is generally conceded that the worship of the church of Christ is safe and
scriptural. Even our religious friends and critics do not question the
scripturalness of the things we do in worship. We have all to geain and nothing
to lose by endeavoring to find a scrintural command or example for everything we
fulfill in our devotions to God.

Acts 2:42 has been a guiding light in our worship. The Jerusalem church is
described in these words, “And they continued steadfastly 'in the apostles’
doctrine and fellowship, and in breaking of bread, and in prayers.” Behold,
therefore, dear friends, a resume of the worship with which God 13 well pleased.
In our assemblies we pray. The early church prayed “steadfastly,” “continually,”
“without ceasing.” “I exhort therefore, that, first of all, supplications,
prayers, intercessions, and giving of thanks, be made for all men; for kings,
and for all that are in authority; that we may lead a quiet and peaceable life
in all god-liness and honesty” (1 Timothy 2:1-2). “I will pray with the spirit,
and I will pray wiht the understanding also . ." (1 Corinthians 14:15). The
Bible abounds in instructions about prayer. In our worship we give money. In
this phase of Christian fellowship, we should give: Regularly: “Upon the first
day of the week . . . ,” Individually: “let every one of you lay by him in
store,” Proportionately: “as God hath prospered him, that there be no gatherings
when I come” (1 Corinthians 16:2). Purposefully: “Every man according as he
purposeth in his heart, so let him give”; Cheerfully: “not grudgingly, or of
necessity: for God loveth a cheerful giver” (2 Corinthians 9:7). We should give
Bountifully: “But this I say, he which soweth sparingly shall reap also
sparingly; and he which soweth bountifully shall reap also bountifully” (2
Corinthians 9:6) ; Willingly: “For to their power, I bear record, yea, and
beyond their power they were willing of themselves; praying us with much
entreaty that we should receive the gift, and take upon us the fellowship of the
ministering to the saints” (2 Corinthians 8:3-4) ; “Now therefore perform the
doing of it; that as there was a readiness to will, so there may be a
performance also out of that which ye have” (2 Corinthians 8:11). And we must
give Sincerely: “I speak not by commandment, but by occasion of the forwardness
of others, and to prove the sincerity of your love” (2 Corinthians 8:8). In our
true worship we sing praises to God without the innovation or interference of
mechanical instruments of music. We have no authority for more than singing.
Listen to the beautiful array of scriptural thought relative to the praise of
God in the New Testament church. At the conclusion of the institution of the
Lord’s Supper, “And when they had sung a hymn, they went out into the Mount of
Olives” (Matthew 26:30). In the prison scene in Philippi, “And at midnight Paul
and Silas prayed, and sang praises unto God: and the prisoners heard them” (Acts
16:25). “. . . For this cause I will confess to thee among the Gentiles, and
sing unto thy name” (Romans 15:9). “What is it then? I will pray with the
spirit, and I will pray with the understanding also: I will sing with the spirit
and I will sing with the understanding also” (1 Corinthians 14:15).

“Speaking to yourselves in psalms and hymns and spiritual songs, singing and
making melody in your heart to the Lord” (Ephesians 5:19). “Let the word of
Christ dwell in you richly in all wisdom; teaching and admonishing one another
in psalms and hymns and spiritual songs, singing with grace in your hearts to
the Lord” (Colossians 3:16). “By him therefore let us offer the sacrifice of
praise to God continually, that is, the fruit of our lips, giving thanks to his
name” (Hebrews 13:15). “Is any among you afflicted? let him pray. Is any merry?
let him sing psalms” (James 5:13).

If we worship God “by faith” today, this is all we can afford to do in our
praise service. In promising the Messiah, Jehovah declared in Deuteronomy
18:18-19, “I will raise them up a prophet from among their brethren, like unto
thee, and will put my words in his mouth; and he shall speak unto them all that
I shall command him. And it shall come to pass, that whosoever will not hearken
unto my words which he shall speak in my name, I will require it of him.” This
prophecy was quoted in the powerful sermon of Peter recorded in Acts 3:22-23. It
was reiterated on the Mount of Transfiguration when the voice out of the cloud
said, “This is my beloved Son, in whom I am well pleased; hear ye him” (Matthew
17:5).

Jesus made adequate provisions for the preservation of “his words.” Among the
assurances he gave con-cerning the coming of the Holy Spirit to his apostles, he
said, “He shall guide you into all truth,” “He shall take of mine, and shall
show it unto you,” “He shall not speak of himself; but whatsoever he shall bear,
that shall he speak,” “He shall teach you all things, and bring to your
remembrance, whatsoever I have said unto you” (John chapters 14 and 16). We
have, therefore, beloved, in the New Testament, all the words which the Father
gave to his Son, the new prophet, and thence to us, by the revelation of the
Holy Spirit. We cannot safely go “beyond that which is written.” We cannot
worship God “by faith” and bring into the worship that which he has not
authorized! In our worship we commune with Christ in the Lord’s Supper. “And
upon the first day of the week, when the disciples came together to break bread,
Paul preached unto them, ready to depart on the morrow; and continued his speech
until midnight” (Acts 20:7). “The cup of blessing which we bless, is it not the
communion of the blood of Christ? The bread which we break, is it not the
communion of the body of Christ?” (1 Corinthians 10:16). In 1 Corinthians
11:20-30 the Holy Spirit reveals both the worthy and unworthy manner in which
this communion can be observed.

Behold, the sower who goes forth to sow. Soon afterwards, we envision a field of
shimmering grain, waving in the breeze. Then a gigantic machine comes forth to
cut it down in its prime and beauty. Then it is threshed, whipped, beaten and
scourged; finally it is rolled, crushed until a life indentity is lost. After
being put in the intensity of heat, it comes out a pale, helpless bit of bread
of which we partake in “memory of him.” How fitting is this monument to the one
who was “bruised for our iniquities.” He was beaten and scourged. “Who shall
declare his generation, for his life is cut off from the earth?”

Go with me to yonder vineyard. Behold the luscious fruitage of the vine. In its
most beautiful appearance, bunches are plucked from the vine; they are carried
to a winepress where they are crushd, squeezed until the very fruit of the vine
exudes from the broken body of the grapes. That which comes forth beautifully
symbolizes the “blood and water” which flowed from the riven side of Jesus (John
19:34). “This do in remembrance of me.” Can you think of a monument more
universally understood? As long as the law of seed time and harvest, the seasons
of endless procession continue, and as remote as human beings may be from
civilization, this language can be understood, and this monument to the
sufferings of Jesus can be perpetuated . It is not subject to the desolations of
war, the corroding influences of time, nor the decay and degredation of temporal
things. In our true worship we listen to God as his word Is expounded. We
meditate upon things divine. Such were the divine media of worshipping Cod
during the “Old Paths” of primitive New Testament worship.

5. God denounces all false or vain worship. “Ye hypocrites, well did Esaias
prophesy of you, saying, this people draweth nigh unto me wHh their mouth, and
hororeth me with their lips; but their heart is far from me. But in vain they do
worship me, teaching for doctrines the commandments of men” (Matthew 15:7-9). We
necessarily conclude, therefore, that any worship unto the true God, dictated by
any doctrine or commandment of man, constitutes vain and empty worship. Does
your worship, friend, measure up to the standard of truth? The church of Christ
occupies a unique and singular position in the religious world. So far as I know
it is the only religious body in this city which worships God without the
distinctive legislation of any manmade, human creed to govern its worship, or
become a rule of faith, fellowship or distinction.

I regret deeply that occasionally someone or some small group within the church
seeks to impose a fana-tical, self-invented creed, or fabricate an unwritten
test of fellowship upon the church. However, we must not judge an honorable
majority by a disreputable few. Such rare exceptions in no way reflect truly the
church of Christ nor its plea for a return to the Old Paths. All human creeds
are designed for destruction in the great conflagration that shall consume all
things at the end of time. “. . . the earth also and thp works therein shad be
burned up” (2 Peter 3:10). Jesus said, “He that rejecteth me, and receiveth not
my words, hath one that judgeth him: the word that I have spoken, the same shall
judge him in the last day” (John 12:48). A humanly fabricated will-worship is
pictured in Colossians 2. “Let no man therefore judge you in meat, or in drink,
or in respect of a holy-day, or of the new moon, or of the sabbath days: what
are a shadow of things to come; but the body is of Christ. Let no man beguile
you of your reward in a voluntary humility and worshipping of angels, intruding
into those things which he hath not seen, vainly puffed up by his fleshly mind”
(vs. 16-18). Then verses 20-23 declare, “Wherefore if ye be dead with Christ
from the rudiments of the world, why, as though living in the world, are ye
subject to ordinances, (Touch not, taste not; handle not; which all are to
perish with the using;) after the commandments and doctrines of men? Which
things have indeed a show of wisdom in will-worship, and humility, and
neglecting of the body; not in any honor to the satisfying of the flesh.” In the
King James Version just read, we can concur that the passage is a bit obscure.
For clarification, I call your attention to the rendition of Conybeare in his
“Life and Epistles of Paul,” Vol. 2, page 390, “If then when you died with
Christ, you put away the childish lessons of outward things, why, as though you
still lived in outward things, do you submit yourselves to decrees (hold not,
taste not, touch not—forbidding the use of things which are all made to be
consumed in the using) founded on the precepts and doctrines of men? For these
precepts, though they have a show of wisdom, in a self-chosen worship, and in
humiliation, and chastening of the body, are of no value to check the indulgence
of fleshly passions.” Here then is the inspired condemnation of selfchosen or
will-worship. Mechanical instruments of music were “self-chosen” by Roman
Catholic authorities first in 606 A. D. during the papal reign of Pope Vitalian
I. Schism threatened the Papacy as a result, and they were temporarily
abandoned. Later they were self-chosen again and have remained until now.

All Protestant denominations that were swept into this tide in subsequent years
embraced the same selfchosen innovations—most of them over the strenuous protest
of their cherished founders and reformers. Every vestige of modern worship, for
which there is not New Testament authority, comes under this heading of
“self-chosen” worship.

Veils That Blind the Heart It is unreasonable to assume that Christ would direct
our adoration to the one true and living God, yet leave us groping in darkness
as to how to worship him acceptably. We must choose the true God out of “gods
many and lords many.” Likewise, we must choose the true worship out of the many
forms of vain, traditional, empty worship of men.

Most Jewish people worship the true God, but reject Christ, our one mediator
between God and men (1 Timothy 2:5). We deplore that unbelief. Most protestant
denominations also lament this rejection of Christ. In profession they seek to
worship God and also accept Christ. However, a veil has blinded their hearts, as
Paul pictures over the minds of many Jews: “And not as Moses, which put a veil
over his face, that the children of Israel could not steadfastly look to the end
of that which is abolished: but their minds were blinded: for until this day
remaineth the same veil untaken away in the reading of the old testament; which
veil is done away in Christ. But even to this day, when Moses is read, the veil
is upon their heart. Nevertheless, when it shall turn to the Lord, the veil
shall be taken away” (2 Corinthians 3:13-16). As the orthodox Jew can see God in
his worship, but cannot see his Son; so, the denominationalist can see God, and
Christ in his worship, but a veil just as real has blinded his mind to the
authority of Christ. Therefore, he rejects the ordinances and commandments of
Jesus, imposes his own standard of worship, and by means of self-chosen rituals,
worship God “in vain.” In the momentous prophecy of Daniel, as he pictures the
ten horns out of the Roman Kingdom, he declares, “. . . and another shall rise
after them; and he shall be diverse from the first, and he shall subdue three
kings. And he shall speak great words against the Most High, and shall wear out
the saints of the Most High, and think to change times and laws: and they shall
be given ’into his hands until a time and times and the dividing of time.”
Because he expresses it so fully, I choose to quote here from Adam Clarke’s
Commentary, the remarks on this passage. “To none can this apply so well or so
fully as to the Popes of Rome. They have assumed infallibility, which belongs
only to God. They profess to forgive sins, which belongs only to God. They
profess to open and shut heaven, which belongs only to God. They profess to be
higher than all the kings of the earth, which belongs only to God. And they go
beyond God in pretending to loose whole nations from their oath of allegiance to
their kings, when such kings do not please them! And they go against God when
they give indulgences for sin. This is the worst of all blasphemies.”

“ ‘And shall wear out the saints’—By wars, crusades, massacres, inquisitions and
persecutions of all kinds. What in this way have they not done against all those
who have protested their innovations, and refused to submit to their idolatrous
worship? Witness the ex-terminating crusades published against the Waldenses and
Albigenses. Witness John Huss, and Jerome of Prague. Witness the Smithfield
fires in England! Witness God and man against this bloody, persecuting, ruthless
and impure church!”

“ ’And think to change times and laws. Appointing fasts and feasts; canonizing
persons whom he chooses to call saints; granting pardons and indulgences for
sins; instituting new modes of worship utterly unknown to the Christian church;
new articles of faith; new rules of practice; and reversing, with pleasure, the
laws both of God and man.” The foregoing, my friends, is but a prophetic and
historical sample of the apostasies which have multiplied to fasten upon the
unsuspecting world the chaotic worship which we now behold in a divided
religious world.

We find no place for special days and seasons in the Old Paths of true worship.
There is no Easter Sunday, no Thanksgiving Monday, nor Shrove Tuesday, Ash
Wednesday, Holy Thursday, Good Friday nor Preparation Saturday in God’s worship
(See Colossians 2:16).

Preparation For Worship We speak of the scriptural antecedents of baptism, the
qualifications of elders, deacons, etc. We know that certain definite steps of
obedience are necessary in becoming a child of God. May we not appropriately
ask, “Who is prepared to approach God in worship?” “Lord, who shall abide in thy
tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and
worketh righteousness, and speaketh the truth in his heart” (Psalms 15:1-2).

There are definite hindrances to the true spirit of worship. Saturday night
hilarity incapacitates one for consecrated meditation on the Lord’s day. Social
late hours, lodge meetings, dissipation, with the consequent mental and physical
fatigue deprive the soul of spiritual service on Sunday. Other hindrances
include: nursing a grudge against a brother, the desire to be seen of men,
hypocrites in the church, habitual Sunday headaches which usually disappear by
Monday morning, distinguished visitors in the home, a precious new baby, etc.

Even after assembling, people are often hindered in worship by chewing gum,
manicuring finger nails, thumbing song books, writing notes, allowing children
uncontrolled to disturb, coming in unnnecessarily late and marching to the
front, powdering faces, day dreaming, etc. The wandering eye, the empty gaze,
the worried countenance, the pre-occupied look, the attitude of disgust, the
superficial, hyper-critical stare and the jocularity too often expressed, all
declare that while we may honor God with the lips, our hearts can be far from
him.

Equally as vital to spiritual reverence are the qualities of soul culture and
spiritual self-discipline to “prepare our hearts unto the Lord.” We must worship
“the Lord in the beauty of holiness” (Psalms 96:9). To be prepared for
acceptable worship, one must first become a Christian. “The eyes of the Lord are
over the righteous . . .” (1 Peter 3:12). Obedience to the gospel initiates you
into the family of God, and as a righteous child of the heavenly Father, you can
worship acceptably. “Whosoever turneth away his ear from hearing the law, even
his prayer shall be abomination” (Proverbs 28:9). One who rejects the law of
Jehovah is neither prepared in heart to worship nor to pray.

We must cultivate the right attitude of heart. True worship should be the
overflow of our love, adoration, devotion, praise and thanksgiving. “What shall
I render unto the Lord for all his benefits toward me?” (Psalms 116:12). “I was
glad when they said unto me, Let us go into the house of the Lord” (Psalms
122:1).

Humility, poverty of spirit are the springs out of which reverential worship
flow. Salaried choirs, frescoed galleries, fastidious preachers and gaudy
ceremony accompanied by their attendant pride, vanity and hypocrisy were no part
of the ancient spirit of worship. When fashion enters worship, simplicity and
humility depart. Warm Christian fellowship thrive in the deep-freeze of
ostentation, sham or pretense.

Attempted reconciliation with brethren is indispen- sible to preparation in
worship. “Therefore if thou bring thy gift to the altar, and there rememberest
that thy brother hath aught against thee; leave there thy gift before the altar,
and go thy way; first be reconciled to thy brother, and then come and offer thy
gift” (Matthew 5:23-24).

We must separate ourselves from the world and worldly things (2 Corinthians
6:14; 2 Corinthians 7:1). There must be a removal of iniquity, pride and all
evil desires, surmis- ings, etc. Isaiah 1:10-18 is beautifully suggestive of the
challenge to cleanse ourselves inwardly, before we attempt to worship God. In
this passage we find these words, “Bring no more vain oblations; incense is an
obomination unto me; the new moons and sabbaths, the calling of assemblies, I
cannot away with; it is iniquity, even the solemn meeting. Your new moons and
your appointed feasts my soul hateth: they are a trouble unto me; I am weary to
bear them. And when ye spread forth your hands, I will hide mine eyes from you:
yea, when ye make many prayers, I will, not hear: your hands are full of blood.
Wash you, make you clean: Put away the evil of your doings from before mine
eyes: Cease to do evil.”

Personal Blessings of Worship There is an unvarying law of life that decrees
that a man'has a tendency to grow into what he believes himself to be, and into
a likeness of that which he venerates. There are unmistakable evidences that the
evolutionist actually becomes what he teaches himself to be, nothing more than a
brute with neither feeling nor conscience; neither moral nature nor divine
re-sponsibility. In true worship, we assimilate into our spiritual nature the
likeness of him whom we honor. As Peter expresses it, “That by these ye might
become partakers of the divine nature, having escaped the corruption that is in
the world through lust” (2 Peter 1:4). Another translation reads, “. . . That ye
might become sharers in the very nature of God.” Actually by means of faithful
worship we fulfill the beautiful challenge of 2 Corinthians 3:18, “But we all,
with open face, beholding as in a glass (mirror) the glory of the Lord, are
changed into the same image from glory to glory, even as by the Spirit of the
Lord.”

Several years ago, one of England’s leading actors and dramatic readers was
delighting a group of voyagers with select readings. An aged minister arose to
request, “Could you, sir, recite to us the beautiful Twenty-Third Psalm?” After
a moment’s pause, the actor said, ”1 can, sir, and I will upon one condition;
and that is that after I have recited it, you, my friend, will do the same.” It
was agreed.

Impressively, the artist began the Shepherd Psalm. His voice and intonations
were perfect. His inflections were sublime. He held his audience spellbound;
and, as he finished, great bursts of applause came from the guests. The aged
preacher arose in a “manner grandly awkward, and with a countenance grotesque,”
slowly, feebly he quoted this beautiful chapter. No sound of applause came
forth, but instead, people, in-cluding the dramatic artist, dried tears with
their handkerchiefs as their heads and hearts were bowed in revential awe. The
actor faced the audience again, and with uncontrollable emotion, and quivering
voice, he laid his gentle hand upon the shoulder of the veteran preacher, and
said to the group assembled, “I have reached your eyes and ears, my friends;
this man has reached your hearts. The difference is this: for years I have known
the Twenty-third Psalm, but my friend here knows the Shepherd.”

If you would begin or renew a life of sweet com-panionship with the Good
Shepherd, then come while together we unite in the invitation hymn.


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  CHAPTER 8: AUTHORITY IN RELIGION
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AUTHORITY IN RELIGION AUTHORITY IN RELIGION James Baird

Christ’s words in Matthew 28:18 are the basis for my message this evening, as he
said, “All authority hath been given unto me in heaven and on earth.” The word
“authority” suggests “king,” and tonight I am speaking primarily of a king. I
preach of a king because all authority in religion rests at this hour in the
hands of a king. As you know, he is not a king of a purple robe or golden crown,
for he is clothed in a vesture dipped in blood, and the stars could not equal
the splendor of his crown. Although for clarity’s sake we might think of this
king in earthly similitudes, he far surpasses in grandeur and splendor the
greatest earthly king that ever reigned. A few days ago our local paper, on the
occasion of King George’s death, carried the story of the events that led to his
coronation in 1937. As the king was an important personage; it was considered
important to know the events that led to his becoming king. As I am privileged
to declare tonight that all authority in rlegion is in the hands of a king, and
that the reign of this king concerns the salvation of every mortal, it becomes
needful to understand how this king came to reign. May I then begin my story
with the beginning? There is one thing particularly striking about the Genesis
account of creation. As God made Adam and Eve and placed them in Eden, God
assumed the right to command them both. By virtue of being man’s Creator, by
virtue of his unlimited wisdom concerning that which was good for man, and his
vast love for man; his authority was just and right; and the very basis upon
which the order of Paradise was founded. I need not review for you that man
dared to do what no flower, nor bird, nor beast ever did; for man, although
possessing an immortal soul, brushed aside God’s authority. He thus sinned and
brought banishment from the garden upon himself, and the certainty of death upon
all mankind. From this beginning hour God had in mind a purpose through which
wayward men would come voluntarily from their state of rebellion and once more
live under the authority of their Maker. You readily recall the unfolding of
God’s plan through the centuries as revealed in the Old Testament. Jew and
Gentile alike lived and died under the condemnation of sin until Paul could
exclaim of the entire human race, “There is none righteous, no, not one” (Romans
3:10).

Then, when God decreed that the time was at hand, Mary had the babe Jesus and
placed it in a manger. Wise men traveled from the east because they had seen a
star there and discerned from it, that a king had been born. This was the one,
the Eternal Word, God’s Son, into whose hands God was to some day place all
authority. When as a young man, Jesus taught in Galilee and Judea, before he
became king; it was clear that God had already given to him unusual authority.
The people marvelled because he had sufficient authority to command the demons
and even those spiritual creatures obeyed him. When he spoke the much-loved
Sermon on the Mount, Matthew tells us of the reaction of the people who heard
that sermon in the original. They marvelled because he spake with authority. His
disciples were even surprised that a word from him had power to control the
impersonal and inanimate forces of wind and wave. One hopeless parlytic Jesus
healed by first clearly announcing that he did it that they who witnessed might
understand that he had the authority to forgive sins on earth (Matthew 9;
Matthew 6). Of all the people who saw Jesus during his earthly life, one Roman
centurion had the best insight into the absolute and complete nature of Christ’s
authority; for he asked Jesus not to trouble himself by coming into his home,
but to only speak the word and his servant would be healed. “For I am a man
under authority, having soldiers under me; and I say to this man, Go and he
goeth: and to another, “Come, and he cometh” (Matthew 8:9). From a human
standpoint, if you or I had selected some personage to whom all authority was to
be given, in all probability you would have gradually increased the apparent
authority of this one with greater and more awe-inspiring signs until the most
rebellious heart was frightened and awed into submission. But no such sign from
heaven was forthcoming about Jesus. God, instead, chose a nobler plan; but one
which undiscerning man might thoughtlessly call the foolishness of God. It was
so foreign to the Jewish conception of how the Jews thought God would wield
authority over them that this act, which I am about to relate, was for the Jews
a stumbling block (1 Corinthians 1:22). This act was the crucifixion of Christ.
It was both a revelation of God’s power and his wisdom, that the dearest one to
his heart, his son, should die crucified in shame and disgrace between two
thieves, the sym bol, as it were, of the worst dregs of humanity. This was
altogeher foreign to man’s ideas concerning the enthroning of a king. But notice
what happened after this death and its consequent resurrection.

Matthew tells us that Jesus appeared at a mountain in Galilee about which he had
spoken before to his disciples. As they saw him, some worshipped and others
doubted. Then Christ came near to them, saying: ‘‘All authority hath been given
unto me both m heaven and on earth.” It was after Jesus’ death that God
willingly gave into Christ’s hands all authority. Everything, save God himself,
was rightfully subject to his authority. Paul tells us: “. . . when he raised
him from the dead, and made him to sit at his right hand in the heavenly places,
far above all rule, and authority, and power, and dominion, and every name that
is named, not only in this world, but also that which is to come” (Ephesians
1:20-21). But this was after he had tasted death. It was after his death and
resurrection that he ascended to heaven and was welcomed with these words: “Lift
up your heads, 0 ye gates; and be ye lifted up, ye everlasting doors; and the
King of glory will come in” (Psalms 24:7).

Why did God let Christ die and then make him king? I would like to answer that
auestion in terms of two mountains. The grandeur of a mountain is an aid to our
thinking in order to better understand the magnificence of the authority of God
and is sometimes so used in the Bible. From the flat plains of the Sinaitic
Peninsula, there arises abruptly from the floor of the desert the towering,
jagged crags of an immense mountain, Mt. Sinai. When the people were to receive
the law of Moses, Moses brought them to the foot of that mountain to meet
Jehovah. They were there immediately before it, brought up before it; but
soberly warned not to touch it. We have a lesson there, in that man needs to be
brought before God’s authority, to open his eyes and see it towering above him,
but to be warned also: “Don’t reach out your hand to alter God’s authority.” The
author of Hebrews wrote to those under the new covenant, “For ye are not come
unto a mount that might be touched, and that burned with fire, and unto
blackness and darkness and tempest, and the sound of a trumpet, and the voice of
words: which voice they that heard entreated that no word more should be spoken
unto them; for they could not endure that which was enjoined. Tf even a beast
touch the mountain, it shall be stoned; and so fearful was the appearance, that
Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and
unto the city of the living God, the heavenly Jerusalem and to the innumerable
hosts of angels . . .” (Hebrews 12:18-23). Isn’t the suggestion here that under
this covenant of the blood of Christ that we are drawn to the mount of God’s
authority and that we come to it gladly and willingly? Although we approach it
with reverence, are we not also drawn to it by love? That is the reason that
Jesus was crucified and then became king over all. In his death, since he died
for the sins of all, men are drawn willingly and freely to become the subjects
of a Savior like that. A preacher friend of mine told the story of being in a
small Ten-nessee community for a meeting. Before the meeting started the
brethren warned him not to preach against bootlegging. It seemed that other
preachers had been run out of the community by a notorious bootlegger that
delighted in breaking up the meetings. Just before services started on the
second night, in walked a hulking swaggering fellow who sat down on the next to
the back seat. In a few moments, one of the brethren sat down beside the
preacher and whispered that the bootlegger was there. He said, “We’ve taken the
best precautions that we can; we have placed two of our biggest brethren right
behind him, so if he starts anything, they will be there to help out.” My friend
preached the gospel. He declared men are condemned by sin. Then he preached that
Christ died for all who have sinned, if man would only accept his Savior. He
presented the invitation and the bootlegger started down the aisle. The brethren
behind him started too, for they thought that this man was coming to make
trouble. But he was coming with tears in his eyes to obey the gospel. He was
baptized that night and from that time on he led a God-fearing life. He became a
pillar in the church and community. Who was that man’s king? Jesus Christ. Why?
He had been drawn into subjection to the king, because, that king first died for
him.

Take the book of Acts, study the sermons of Peter and Paul, and you will find
that to be gospel preaching. Some eight times in Acts the truth is proclaimed
that Jesus is now a ruling, reigning Lord. When men become Christians, they come
into immediate subjection to a living King. Peter said on pentecost: “Let all
the house of Israel therefore know assuredly, that God hath made him both Lord
and Christ, this Jesus whom ye crucified” (Acts 2:36). Some days later he
proclaimed the same truth by saying: “He is the stone which was set at nought of
you the builders, which was made the head of the corner” (Acts 4:11). We need
today to keep foremost in our hearts this truth, taught us by inspired apostles.
We are converted to a living reigning king; not primarily to a principle, or a
truth; rather we are converted to serve the living truth, Jesus Christ.

Most kings today are figureheads with little actual authority. We envision their
lives as largely made up of attending functions and ceremonies. To be a king in
fact, the monarch must extend his authority until it is felt by every person in
the empire. Christ is a king in fact; and it follows that he has his means of
extending his authority. His plan is based on the well-known principle of
delegation of authority. After his ascension, one of the Trinity, the Holy
Spirit, was sent by Christ into the world. Furthermore, while on the earth
Christ selected the apostles who were placed in positions of authority in the
early church. Christ said of these men, “In the regeneration, ye also shall sit
upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:18). The
word “regeneration” is used sparingly in the Bible and means “new birth.” In
this verse it refers to the period of time in which the new birth is in effect,
for it is the time when Christ is to “sit upon the throne of his glory.”
Throughout the Christian era, the apostles are in this position of authority,
for Christ reigns throughout this dispensation. Yet as the apostles are dead,
how can they sit upon thrones? The Holy Spirit inspired these men and their
intimate to write the books of the New Testament. These revealed truths became
the standards of measurement and the means by which Christ’s authority, as the
Great Judge, is extended over all. Christ has therefore seen fit to extend his
authority by a written word, which is the word of the Spirit. Christ met Satan’s
temptations by saying “It 's written” and quoted the Law of Moses. Even so in
Christ’s law, the concrete expression of Christ’s will and the means by which
his authority is extended, is through a written word, the New

Pursuing the subject of authority in religion further; we might say that the
elders of a church have authority. Their authority is to “feed the church of the
Lord which he purchased with his own blood” (Acts 20:28). They are the bishops
of the souls and spirit of men. Woe unto the elder who refuses to accept the
authority that God meant for him to exercise! But I bear you record the elder’s
authority is drawn from and is an extension of the word of God. As an evangelist
I have a given authority. Woe unto me if I use not my authority to “reprove,
rebuke and exhort.” But again, my authority as an evangelist is prescribed by
the word and the weight of it is in the word. The church itself constitutes an
authority. “With such a one no, not to eat” (1 Corinthians 5:10). It has the
authority to refuse to extend its precious fellowship to the impenitent and
rebellious child of God. But its authority in that act is prescribed by the
Bible and drawn from the Bible.

I would like to repeat again the means by which our King has extended his
authority. It all stems from himself, as his spirit endowed men to write and
thus established forever certain truths. In the light of these truths men have
delegated to them certain authority; but only in the light of the word. I repeat
this because men have made and are making mistakes concerning the way in which
Christ’s authority is exercised. You have imagined a bird’s eye view of a great
river as one torrent going forward; and then in some sandy delta, spreading out
into many rivulets and streams. So it is that the one movement of the cause of
our Redeemer was originally split into divided channels over this matter of how
Christ exercised his authority. The pilgrims established the Mayflower compact
because they sailed to the north of a region covered by a known authority from
without and so, being under no authority, they made for themselves an authority
from within. In civil matters this is acceptable; but frequently in religious
matters, in either confusion or rebellion, man has refused to accept the plan of
divine authority. He, too, lacking authority from without, has found an
authority from within. Traditions, hierarchies, human creeds, or human
experiences are all false and unworthy authorities from within. Christ is our
king and his word must be our law.

Perhaps it occurs to you to ask, why, if man has such a glorious and wonderful
king, isn’t every heart in wholehearted subjection to him? Paul gives the answer
in terms of powerful, demonic forces unleashed in the world which would destroy
and divert, if possible, the authority of our Soverign. “For our wrestling is
not against flesh and blood, but against the principalities, against the powers,
against the world- rulers of this darkness, against the spiritual hosts of
wickedness in the heavenly places” (Ephesians 6:12). But, one might object,
there is nothing appealing about Satan to lead man to place himself at his feet.
“I am drawn to serve Christ because Christ died for me; but Satan did not.” But
we must remember that the strength of satanic power in destroying Christ’s
authority is found in the fact that Satan has used our own weaknesses briefly
some of these qualities of self and of society which cause the authority of
Christ to be less effective over the hearts of men.

First is the very human quality of stubbornness. Stubborness, although disguised
as courage or conviction or authority, is in God’s sight as “idolatry and
teraphim” (1 Samuel 15:23). Most of us who are stubborn, I am convinced, are
secretly proud of our stubbornness, failing to see that we are harboring a
quality which flaunts itself before the rights and prerogatives of God.

Pride is another quality which the devil uses with Satanic cleverness to lead us
to disregard the authority of God. Paul said: “For I say, through the grace that
was given me, to every man that is among you, not to think of himself more
highly than he ought to think” (Romans 12:3) because there is an inner force
which leads each of us to exaggerate our own roles in life. The assertion of
self leads man to defy the right of God to control. Augustine said pride is the
worst of all sins. C. S. Lewis has likened pride to the skins of an onion, as
there always seems to be another layer of pride underneath.

One of the most serious interferences with the exercise of God’s authority is
earthly goods. Paul did not idly refer to covetousness as “idolatry.” Even a
false god becomes an authority over an individual and the passion for material
things can so dominate and control the strings of behavior that Paul could well
make this comparison. Paul said, having warned Timothy of danger involved in the
pursuit of material things: “Flee these things” (1 Timothy 6:11). Our own
ignorance of the Bible will block the divine exercise of authority over our
lives. Agassiz, the great zoology teacher of Harvard, would place a fish before
a student with this admoniton, “You have your hands, your eyes, your brain;
study that fish.” Later he would return and chide the student; “Open your eyes;
you haven’t yet seen the fish.” We have an English Bible, we have eyes, our
minds, but have we seen the Bible? A fine Christian woman with exceptional
insight into both the Scriptures and human nature renewed her teaching career
after several years away from the classroom. She was teaching high school senior
girls. She became quite disturbed in the experience and observed: “These young
people have never learned to accept anything without challenging it. Faith is
foreign to them.” How representative of our day! The world seems curtained with
dark confusion and the only penetrating light that can aid it is the light that
stems from the throne of Christ. But it is sobering to think wherein the world
must see Christ’s authority displayed. It is not in the thundering of the
heavens, not in the trembling of the earth; but it is seen in the life of a
Christian.

Obedience is the test of authority; and the obedient life is the only acceptable
response to God’s authority. It was the son who went and did his father’s will
that actually acknowledged his father’s authority and won his pleasure. To obey
the edict of the king is to prove to all that you have in your heart accepted
that king. In addition, we must stand willing to declare the authority of our
king. We must believe Revelation’s message that some day the “Faithful and True”
will go forth to conquer. The call of this hour then is to announce without fear
or hesitancy the authority of Jesus Christ. An engineer preparing for the
building of one of the TVA dams was buying up mountain farms in an area that was
to become the lake’s floor. One mountaineer refused to sell. The engineer took
his supervisor with him and they vainly tried to persuade the old man to move.
Finally they insisted that he tell them why. He said: “My great grandfather came
through the Cumberland Gap, built this cabin, lighted this fire. My grandfather
and my father lived here and the fires never went out. My father’s dying words
were “Don’t let the fires of your father’s go out.” As I stand here and
apprehend the thousands of elders and preachers that have been here in previous
years, and will come or would like to be here during this coming week; and I
think of the thousands of churches from which they came, I am thankful. Then I
think of a humped figure and what he would think if he and others who stood with
him, could stand on this platform with me. David Lipscomb—called “The old woman
with a broom” and those others, who against all obstacles, stood firmly by the
authoiity of God. May we be humble and not proud; but resolute in our purpose of
standing by the word of God by which Christ exercises bis authority. Others
before us have been unwilling to let the fires go out; now the matter is in our
hands. Let us be careful that the fires of our fathers do not go out.

We shouldn’t serve our king as sullen and indifferent slaves. We should be
thankful subjects. I imagine a few days ago as Queen Elizabeth rode througn the
streets on the occasion of her father’s death; that it would have been possible
to have seen dirty urchins of the street, clutching Union Jacks in grimy hands
and shouting with the rest: “Long live the Queen.” If you had asked one why; he
would have probably answered “I want to give some glory to my monarch.” This is
the way that I feel, and I believe you feel about authoiity in religion. We make
mistakes; but we have a king that we love. In one way or another each of us
should rededicate ourselves to bringing honor to our king!


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  CHAPTER 9: OPPORTUNITIES IN NEW FIELDS
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OPPORTUNITIES IN NEW FIELDS OPPORTUNITIES IN NEW FIELDS Dan F. Fogarty

Thank you Brother Southern; it is a genuine pleasure to speak on the lectureship
. . . and the thrill in my heart is not only because of this opportunity, but
for the good which may result for those about whom I will speak. I am deeply
indebted to Abilene Christian College, as are the rest of us, because of the
principles for which she stands, and am most proud of the theme of the
Lectureship, “Back To The Old Paths.” May she ever be a stronghold for the
truth.

About a year ago, the congregation for whom I work was issued a challenge by a
young man from the congregation in Flushing, New York. It was simply put; “You
people could send your preacher to Flushing for a gospel meeting.” After some
deliberation it was decided that I should do that very thing, hence last June
(51) the work got under way. Since the Coleman Texas congregation also supported
the work in Houlton, Maine, it was further decided that we would also preach in
a meeting for them. The trip, consisting of better than 7,000 miles gave us a
first hand opportunity to observe the work of the Lord in the Northeast. Let me
state just here that such a thrilling inspiration it had never before been mine
to enjoy. If there is anyone in this audience who is discouraged in the work of
the Lord, just take a trip into mission fields, meet the men and women who are
there, note the things they have given up to be there, you will come away with a
burning desire to do more for Christ than ever before.

New York City ... a metropolis of 131/2 millions of people. Here is a mission
field within itself. To work in this city for the Lord for any length of time,
one must be in love with the souls of men. You will meet with more things of a
discouraging nature in a day than in a month in most cities. New York is a city
where people live to make a living while young, for these people living at such
a fast clip, makes it very difficult for old people, therefore, many companies
transfer their men to other places at that stage of their life. The Flushing
congregation, with others, all of them small, are carrying on in spite of the
many things which would discourage an ordinary congregation. They are resolved
to plant the cause of Christ firmly in this city. They believe the kingdom of
heaven is like a mustard seed. A Texan in the city of New York preaching the
simple gospel of Christ. One might think people would fill the building just to
see a “thing from Texas” but this is not true. They have already seen Texans,
and just about everything else. The gospel? Some who came, did so expecting to
see a show of “attempted miracle workers,” for New York City has had her share
of this sort of thing. Many of these hearers expressed their gratitude at the
preaching of the Bible with no collections taken. These people are slow to
confide in anything that has the sound of the word “gospel” to it. It should,
however, be kept in mind that they have souls, and are, therefore, precious in
the eyes of the Lord. The meeting began with an all-day reading of the New
Testament. Using one of the gospels as an account of the life of Christ, the New
Testament was completely read, beginning at nine in the morning and ending at
nine that This field is unique. New York City is a Catholic city. You do not
convert these people by inviting them to the services and preaching the gospel
to them. You can invite them, and you can preach the gospel of the Lord, but
they likely will not be there to hear it. Yet there have been people converted
from Catholicism. How do they do it? They do it by the means of personal work.
The following will clarify what I have in mind. At the end of the first sermon,
a Roman Catholic priest, in full attire, along with a young Italian surgeon came
forward. Accompanying them was Brother Sparagna, ex-priest. Turning the services
over to his direction, he was very dynamic in explaining how he, along with
others had worked with these men, studied with them, and now they were ready to
obey the gospel of Christ. The work of this nature is being carried on today
even on a larger scale, for these men now are working hand in hand with the
congregation. These men have contacts by the thousands. I mentioned that this
field is unique. Consider this phase: When these men obey the gospel of Christ,
they are on their own.

What can they do? Very little. They are educated men, steeped in languages,
pleasing personalities, they know how to meet people. But this does not enable
them to work at anything other than their previous duties. Try telling an
automobile manufacturer for instance that you want a job. He asks you for your
qualifications, and then tell him that you can speak seven languages, that you
could even give the world a new translation of the Bible. You would still be out
of a job. That is the status of these men who have turned from darkness to
light. There is only one alternative. Christians must give them a home, and
something to do! Do you have an extra room? The church in Flushing will not turn
them out in the cold, they take them into their homes. These men with proper
training can become a valuable asset to the church of the Lord, and since this
is true, the Flushing members have given them refuge. Add to this the
persecution they suffer from their former companions, and you have a unique
problem. Furthermore, the Flushing elders have put them to work, and the results
are good.

Brethren, this is an opportunity, about three of these men were seated on the
back row. They never took their eyes off me. They seemed to look right through
me. Suspense? Yes! Perhaps a bit nervous? Maybe so. I’ll say this, if ever there
was a time in my life that I wanted to preach to people rather than at them,
this was it. You preachers know the times when you want to make every word
count, being very careful of everything spoken? Here were three Roman priests,
fully attired in their robes. . . . I think I preached the best sermon of my
life that night! How was I to know that none of them under-stood English? They
were there at the interest manifested in them by their friends who had left the
teachings of the Roman Church.

Turning north, 600 miles, we came to Houlton, Maine. Here is the farthest flung
outpost of the church of the Lord in the United States. This outpost is manned
by one man. I doubt if we really believed that the church is really an army if
we would scatter our forces so thin. We are an army, but sad as it is, we have
most of our equipment out of proportion. Our supply dumps, most of our
ammunition, and most of our supplies and resources are far behind the lines.
Were an army to conducte a warfare as we are conducting our warfare, I fear it
would soon lose the battle. The work at Houlton, Maine, was begun and is
supported by the church at Kermit, Texas. Other con-gregations are helping in
this work. This man, along with his wife and one daughter, is Brother Marvin R.
Martin of Augusta, Kansas. This is a fertile field, as is all of the state of
Maine. The people here will come and hear the word of God. In all of our
visitation not one bit of prejudice toward the church did I find. Only one thing
hindered the work . . . they needed a building. Outsiders are slow to come to a
rented hall to worship God. These men decided to build a building. Brethren
coming from other congregations pitched in with them, went out into the forest,
cut the trees themselves, hauled them to the mill, and began work on the
selecting, buying, and obtaining the building permit. Soon, the work at Houlton,
Maine, will have a building. If you ever see it, if ever you worship in it, keep
in mind that it was built by men who had faith enough in God to undergo many
hardships to have that which all struggling congregations have a right to have.
This work merits your consideration . . . would you not investigate the work in
the state of Maine?

Thanks to the love and belief in the work of God, now, in the very shadow of
some of the oldest and best established buildings of men .... the church of the
Lord is being planted and will be sustained in this field. An interesting slant
on the work here came to the light when Brother Martin and I went out to invite
the people to the meeting. Had I known where we were going I would have eaten
two breakfasts, and carried a lunch. “We will just visit a few of the members,”
he said. The first person to whom we talked lived thirty-eight miles from
Houlton. Then a trip of about twenty miles to see another, and it went on all
day. Brother Martin wears out a car a year, and I know how he does it. These men
are struggling against cold, loneliness, many oppositions, but they carry on.
Would you help? You have heard of people who were hungry to hear the word of
God. Do you believe there are people who actually are portrayed in Matthew 5:6?
We met some of them in Houlton, Maine. For night after night, these people drove
from fifty to one hundred miles to hear the gospel.

What do these people need? Their needs are not unique. They need exactly what
all who work in mission fields need—money, clothes, prayers. There are several
preachers in the state of Maine, some nine or ten. Most of them, if not all of
them, are not supported as they should be. Their families many times do not have
the clothing they need to brave the Maine winters. Everything is high in Maine.
Groceries are high, so these people, most of whom could preach for large
congregations here, simply do without in the line of food. Brethren, I am
serious! When they get together for a visit in a home, many families from
neighboring congregations, food is served . . . . but all too often it is soup.
This isn’t just a course of the meal ... it is the meal. Some of these men have
one suit of clothing. I know that it is true that a man can only wear one suit
at a time anyway, yet nevertheless I tell you these things to let you know what
it is to work in a mission field.

What about the spirit of these men? You couldn’t hope to find a people who were
in better spirits. They are not complaining .... they are not of that nature.
One of them told me he was going to stay in Maine with or without support ....
he was staying, and I truly believe that he was expressing the sentiments of
them all. Some of them have buried their loved ones there. They intend to take
Maine for Christ. May God give us a deeper sense of responsibility than ever
before, and may he forgive us of our neglect to these .... our brethren.


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  CHAPTER 10: CHRISTIAN LIVING
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CHRISTIAN LIVING CHRISTIAN LIVING Joe Malone

Without a genuine appropriation of the true meaning of the topic before us for
study tonight into our own experience, personal evangelism becomes a sham, world
evangelism becomes a mockery, doctrinal preaching becomes “as sounding brass or
a tinkling cymbal”, salvation by grace becomes an impossibility and brotherly
love an outrage. The school which provides this lectureship recognizes the
importance of the subject; on its letterhead and in its advertising, it stresses
this statement: “A Senior College Emphasizing Christian Living.” No more
important subject can challenge the attention of man than that which is ours on
this occasion: “Christian Living.” Where Christian living is not, Christ is not,
for Christian living is Christ in living. In Galatians 2:20 we read, “I am
crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me:
and the life which I now live in the flesh I live by the faith of the Son of
God, who loved me, and gave himself for me.” That vital reading serves well as a
text for this discourse. To have Christ in living, we must live in Christ. Paul
declares in Galatians 3:27, “For as many of you as have been baptized into
Christ have put on Christ.” Let the heathen rage and let the people imagine vain
things but, without baptism for the remission of sins which has been prompted by
faith in Christ, no one can live the Christian life. Prior to that one is dead
in sin (Ephesians 2:1). Corrupted and defiled, the body, in such a state, is the
instrument of unrighteousness and the lust of the flesh holds sway. In baptism,
one dies to sin and the crucifixion of self thus manifested is thereafter to be
reflected throughout life.

“What shall we say then? Shall we continue in sin, that grace may abound? God
forbid. How shall we, that are dead to sin, live any longer therein? Know ye
not, that so many of us as were baptized into Jesus Christ were baptized into
his death. Therefore we are buried with him by baptism into death: that like as
Christ was raised from the dead by the glory of the Father, even so we also
should walk in newness of life. For if we have been planted together in the
likeness of his death, we shall be also in the likeness of his resurrection:
knowing this, that our old man is crucified with him, that the body of sin might
be destroyed, that henceforth we should not serve sin. For he that is dead is
freed from sin. Now if we be dead with Christ, we believe that we shall also
live with him: knowing that Christ being raised from the dead dieth no more;
death hath no more dominion over him. For in that he died, he died unto sin
once; but in that he liveth, he liveth unto God. Likewise reckon ye yourselves
to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”

Now, my friends, may I ask if the death to sin referred to in the passage cited
is automatic, absolute and impossible of frustration? If so, then we are nothing
more than automatons. Just so many robots in which case Christian living would
pose no problem and this discourse would have no purpose. But such is not the
case! Quite some time after Paul was baptized into Christ, he made the statement
that he must “buffet his body and bring it into subjection—lest he be a
castaway.” So must we! And we find him posing this question, “Know ye not, that
to whom ye yield yourselves servants to obey, his servants ye are to whom ye
obey; whether of sin unto death, or of obedience unto righteousness?” Thus we
are caused to know that God clothes man in the dignity of his own volition, not
only in regard to man’s submission to baptism but also to the course which man
follows thereafter. So, although one becomes dead to the old life in baptism,
that one does not live in a bare, pure asceticism thereafter. Though our “old
man” is conceived of as crucified with Christ—theoretically and potentially that
is our position—yet our actual lives may be at variance with it; for we are
still in our present “mortal body” with its lustful propensities remaining, and
sin is yet a power, not destroyed, which could yet, if we let it, have
domination over us. Hence, it remains true that to “walk in newness of life”
after baptism, and thereby maintain the Christian life, demands a conscious,
diligent, persevering effort on our part. Since only those of responsible mind
are subject to New Testament baptism, all who submit thereto are not only
capable of faith but of repentance and moral regeneration; it is to be concluded
that they not only understood the significance of baptism but have been
altogether sincere in seeking it. Therefore, such are ready to present their
bodies a living sacrifice, recognizing that their body is the temple of the Holy
Spirit which is within them, which they have of God, and they are not their own.
They realize that they have been purchased at a price, and therefore they
glorify God in their bodies and in their spirits, which are God’s. This is the
Spirit of Christ. This is a basic consideration in Christian living. This is
appropriating the motivating force of the Son of God who, in contemplating his
own crucifixion, said, “. . . Not as I will, but as thou wilt” as he addressed
our heavenly Father in prayer. Yes, indeed, my friends, this is the Spirit of
Christ. And if we have not the Spirit of Christ, we are none of his! (Romans
8:9). On the other hand, if we are truly moved in life by the altogether
unselfish spirit of our Master, then we can truly say, “It is not I that liveth,
but Christ liveth in me”. He thus becomes the center of our life; from which
center he rules the whole life, filling us with his light, and strength, and
peace, and joy, so that it is truly Christ living in us.

Thus, in our life as in the life of the Lord Jesus Christ upon the earth, the
will of God is assured of being done. How wonderful was the life of Christ as he
submitted unreservedly to the Father’s will! How wonderful can be our lives when
we surrender all to God through Jesus Christ our Lord! As it is, God is doing
the best that he can with us. Do I limit the power of God when I make that
statement? God forbid! Rather I simply point out what is, so often, man’s tragic
failure to appropriate the power of God. Let me illustrate. In Php_2:12-13, Paul
declares, “Wherefore, my beloved, as ye have always obeyed, not as in my
presence only, but now much more in my absence, work out your own salvation with
fear and trembling. For it is God which worketh in you both to will and to do of
his good pleasure.” Take note: Paul said for you to work out your salvation for
it is Cod who works in you.

Now, if you will work out, God will work in. But if you don’t work out, then
what? In answer to that question, how well do I recall an illustration used by
the late and beloved Brother H. Leo Boles in his last gospel meeting in Dallas.
In explaining the meaning of Php_2:12-13, he stated that, as a boy, he was one
in a family of thirteen children, and bringing water to the house from the well
was quite a problem in a family that large, especially on Saturday night. So he
and his older brother suggested to their father that they d’g a well nearer the
house. Their father consented. In fact, he suggested that, when the crops were
layed by in the fall, they dig the well near enough to the house to run the roof
out over it, and thus have water in the house—a thing unheard of in that part of
Tennessee in those days. So, when the crops had been layed by that fall, the
boys started digging the well. After they reached a certain depth, the boys
rigged up a windlass and attached a bucket to the end of the rope. Then one of
them got down into the well, and he would dig the earth and shovel it into the
bucket. The other boy, outside the well, had the job of winding the bucket to
the surface and emptying the dirt into a wheelbarrow, and then, when the
wheelbarrow was full, he was to take it off and empty, and come back and repeat
the procedure. Now, on the basis of that story, Brother Boles made this point:
as long as the boy outside continued to work, the boy inside could work; but if,
while taking a wheelbarrow full of earth to empty, he wandered off into the
orchard to eat an apple, the boy inside the well would be forced to stop his
work. So, please remember, if you will give yourself wholly to living the
Christian life—thus working out your salvation with fear and trembling, God
assures you that He will work in you. Being moved by the spirit of Christ, the
Christian disciplines himself in thought, and word and deed.

Christian living, or Christ in living, does not depend upon outward
circumstances, such as the color of a man’s skin, the place where he lives, or
the nature of his occupation. A man may not be a rich man, a handsome man, a
powerful man or an eloquent man, but he can be “a new man” in Christ Jesus. The
obstacles to Christian living are not, essentially, to be sought without, but
rather within man. They are found in his will, his attitude, his mind. Some men
resolutely oppose the will of the Lord; others are unsympathetic toward it;
others profess a sympathy for the Christian life but their passion for the world
dissipates any real interest. Take a savage from his native setting, clothe him
in civilized attire, place him in a mansion, surround him with books and music
and paintings and flowers—does he thereby cease to be a savage? Not until his
mind is changed! “As he thinketh in his heart, so is he” (Proverbs 23:7). Men
are not always what they think they are, but they are always what they think.
The mind is the generator, so to speak, of whatever characterizes us in word and
deed. The mind is that blessed faculty by which Almighty God has so sharply
distinguished man from all lesser creatures of earth. You, alone, of all God’s
creation can hear such a discourse as this, and weigh it, and reach a conviction
concerning it. A few years ago, I read an article purporting to set forth, among
God’s lesser creatures, those that are the most intelligent—if that be a proper
term with which to describe them. It stated that in the animal kingdom those
most keenly developed are the horse, the dog, the cat, the elephant, the bear,
the orangoutan (a species of ape) and the sea lion. Isn’t it utterly absurd to
think of them assembled in a setting like this? Yet, though God has blessed us
with that remarkable faculty known as the mind and has so well suited heaven’s
message—the gospel of Christ—to the capability of the mind that we might thereby
live through faith in Christ (for faith comes by hearing the word of God), there
are those who turn to the obscene, the lewd and the vulgar in their thinking and
thus make a cesspool of their minds. As they think, they are! Jesus said, “. . .
Whosoever looketh on a woman to lust after her hath committed adultery with her
already in his heart.” If one lives the Christian life, one must discipline his
thoughts. Paul gives positive instruction in that matter. Listen to him:
“Finally, brethren, whatsoever things are true, whatsoever things are honest,
whatsoever things are just, whatsoever things are pure, whatsoever things are
lovely, whatsoever things are of good report; if there be any virtue, and if
there be any praise, think on these things" (Php_4:8).

Beautiful thoughts make beautiful lives, For every word and deed Lies in the
thought that prompted it, As the flower lies in the seed. Back of each action
lay the thought We nourished until it grew Into a word or into a deed That
marked our lifework through. Gracious words and kindly ways, Deeds that are high
and true; Slanderous words and hasty words And deeds we bitterly rue. The garden
of life, it beareth well; It will repay our care, But the blossoms must and ever
be Like the seeds we're planting there. “Keep thine heart," the Life Guide
saith, “With daily diligent care, For out of it are the issues of life, Be they
foul or be they fair." On things that are pure and of good report Our hearts
must daily dwell If we would see life’s garden full Of blossoms that please us
well. For beautiful thoughts make beautiful lives And every word and deed Lies
in the thought that prompted it, As the flower lies in the Seed. To live the
Christian life, one must bridle his tongue. James declares, “If any man among
you seem to be religious, and bridleth not his tongue, but deceiveth his own
heart, this man’s religion is vain” (James 1:26). The tongue is the bucket that
brings to the surface the water in the well of the mind. That water pours forth
pure and clear and refreshing, or it comes out murky and stagnant and polluted.
When you hear someone telling a blackish story or joke, just bear in mind that
he is thereby exhibiting his heart which is of the same complexion. James tells
us that, when you find the wisdom of people to he earthly, sensual, and
devilish, you may know that tney have hearts of bitter envying and strife (James
3:14-15). A man, upon hearing a boy swear, asked, “What does Satan pay you for
swearing?” “Nothing”, the boy answered. “Well”, said the man, “you work cheaply.
To forfeit the character of a gentleman, to give so much pain to your friends
and all civil folk, to wound your conscience and risk your soul, and all for
nothing. You certainly do work cheaply—very cheaply indeed.” By examining the
tongue, a doctor finds out the diseases of the body; and by examining the
tongue, one conversant with the Holy Scriptures and respectful of the same finds
out the diseases of the mind.

James, in instructing us concerning the tongue, has said, “The tongue is a
little member, and boasteth great things. Behold, how great a matter a little
fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue
among our members, that it de- fileth the whole body, and setteth on fire the
course of nature; and it is set on fire of hell. For every kind of beasts, and
of birds, and of serpents, and of things in the sea, is tamed, and hath been
tamed of mankind: but the tongue can no man tame; it is an unruly evil, full of
deadly poison. Therewith bless we God, even the Father; and therewith curse we
men, which are made after the similitude of God. Out of the same mouth
proceedeth blessing and cursing. My brethren, these things ought not so to be”
(James 3:5-10).

Someone, in reflecting upon that reading, might be prone to say, “Well, the
Bible teaches that the tongue is an unruly evil, full of deadly poison, and
which no man can tame. Therefore, I can’t be held responsible should I go
through life slaying people with my tongue and defiling their hearts with my
stories.” The fact that the tongue is characteristically unruly does not give
man license to use it abusively. Jesus has said, “A good man out of the good
treasure of the heart bringeth forth good things: and an evil man out of the
evil treasure bringeth forth evil things. But I say unto you, That every idle
word that men shall speak, they shall give account thereof in the day of
judgment. For by thy words thou shalt be justified, and by thy words thou shalt
be condemned” (Matthew 12:35-37). Thus we can appreciate why our Lord further
said, “Not that which goeth into the mouth defileth a man; but that which cometh
out of the mouth, this defileth a man" (Matthew 15:11). Furthermore, we would do
well to bear in mind that a thing might be unruly and yet controlled. The black
panther is said to be the most difficult of all wild beasts to train. If, while
going through his paces, he shows an ugly temper or becomes unruly, he can be
forced back into his cage; there, though yet untamed, he is controlled. Just so,
by the providence of God, the tongue has been placed in a box, so to speak, with
but one door; when it threatens to misbehave, just close the door! James plainly
shows that the unruly tongue can be restrained when he states, “If any man
offend not in word, the same is a perfect man, and able also to bridle the whole
body” (James 3:2). And since the man who offends not in word is able to control
his whole body, does it not follow that the acid test in living the Christian
life is found in whether or not we have control of our speech? Talebearers,
slanderers, backbiters, smutty story-tellers, sowers of discord and such like
are guilty of the gravest intemperance!

Solomon said, “A word fitly spoken is like apples of gold in pictures of silver”
(Proverbs 25:11). Please focus your mind’s eye as clearly as possible on that
picture: “. . . apples of gold in pictures of silver.” A word fitly spoken is
like that. Christian living is distinguished by words fitly spoken. A Christian,
when reviled, reviles not again. In the realm of truth, he speaks without
compromise. In the realm of opinion, he speaks with charity. The doer of good,
he commends; the lukewarm, he admonishes; the wicked, he rebukes. He blesses
them who curse him and prays for them who persecute him. He praises God
continually with his lips. All of this he does in love, and consequently, his
speech adorns the gospel of Christ. Christian living gives him a zest for life
and he sees good days because he refrains his tongue from evil, and his lips
speak no guile.

Christian living not only disciplines our minds and speech, but it regulates our
deeds. Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven; but he that doeth the will of my Father which is in
heaven” (Matthew 7:21). In our text of the evening, Paul said, “. . . The life
which I now live in the flesh I live by the faith of the Son of God”. Hence,
Paul understood with Jeremiah of old that “the way of man is not in himself: it
is not in man that walketh to direct his steps.” Those who live in Christ today
understand that also. Their activity is directed by the gospel of Christ, whose
author in three short years revolutionized the religious thinking of the world,
set things in order for the official proclamation of incomparably the greatest
mes-sage ever given to man, and, by the admission of his avowed enemies, he has
left the greatest influence upon the earth of anyone who ever trod this mundane
globe. And, consequently, anyone who follows him will have to be active. Paul,
who declared that he lived by faith in Christ, said in the same book that it is
a faith that works (Galatians 5:6). If you would know the true meaning and real
satisfaction of Christian living, then “be ye doers of the word, and not hearers
only, deceiving your own selves. For if any be a hearer of the word, and not a
doer, he is like unto a man beholding his natural face in a glass: for he
beholdeth himself, and goeth his way, and straightway forgetteth what manner of
man he was. But whoso looketh into the perfect law of liberty, and continueth
therein, he being not a forgetful hearer, but a doer of the work, this man shall
be blessed in his deed” (James 1:22-25).

Frankly, I think I know of no lesson that needs to be driven home with greater
force to members of the church of Christ than the present aspect of tonight’s
study. Despite the fact that we are making greater strides in preaching the
gospel in this nation and abroad today than ever before and although we can say
with joy and enthusiasm, “The church of Christ is on the march!” yet there are
countless numbers among us who, even yet, are sitting on the stool of do-nothing
and whittling on the stick of do-less! Because of that, let me quote further
from James, “What doth it profit, my brethren, though a man say he hath faith,
and have not works? can faith save him? If a brother or sister be naked, and
destitute of daily food, and one of you say unto them, Depart in peace, be ye
warmed and filled; not- withstandng ye give them not those things which are
needful to the body; what doth it profit? Even so faith, if it hath not works is
dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew
me thy faith without thy works, and I will shew thee my faith by my works. Thou
believest that there is one God; thou doest well: the devils also believe, and
tremble. But wilt thou know, O vain man, that faith without works is dead? Was
not Abraham our father justified by works, when he had offered Isaac his son
upon the altar? Seest thou how faith wrought with his works, and by works was
faith made perfect? And the scripture was fulfilled which saith, Abraham
believed God, and it was imputed unto him for righteousness: and he was called
the friend of God. Ye see then how that by works a man is justified, and not by
faith only. Likewise also was not Rahab the harlot justified by works, when she
had received the messengers and had sent them out another way? For as the body
without the spirit is dead, so faith without works is dead also” (James
2:14-26). We very eagerly use that reading to show the folly of the faith-only
religionist, and yet we would do well to bear in mind that such is written to
those in the church, who propose to believe that it is the only faith which
works which is acceptable to Almighty God!

Christian living is characterized by a continuing study of God’s word in deepest
reverence and respect. Christians, in doing this, learn of the nature and extent
of their responsibility. They have a keen awareness that their body is the
earthy tabernacle of their immortal soul and that God requires that it be kept
free from harmful practices and influences; therefore, those who live in Christ
deny ungodliness and worldly lusts, and live soberly, righteously, and godly in
this present world. They maintain the sacredness of the marriage relationship,
and the sanctity of the home. They bring their children up in the nurture and
admonition of the Lord. Christians realize that men be-come like unto the object
of their worship. They love God, and they worship him regularly, not forsaking
the assembly as the manner of some is. As a consequence, they grow more and more
in godliness. Realizing the greatness of God and their utter dependence upon
him, those who live in Christ pray unto the Father in faith with perseverance.
Being attuned to the design and pleasure of their Creator, they seek to relieve
the unfortunate of earth: the widows and the orphans; the happy folk who possess
Christ in their living understand that the hungry body must be fed and the
pain-racked body relieved, and thus the overwhelming obsession of the moment
dispelled, if the spirit of man, in calm deliberation, is to weigh eternal
values.

Further, Christian living is dedicated to the purpose of seeking to save the
lost. Christ came for that purpose, and those who follow him enthusiastically
embrace it. Friends and brethren, when you look at a person, what do you see?
Merely an earthy body as transient as a vapor? Do you see only that which
contains enough phosphorous to make about 800,000 matches, and enough carbon to
make about 96,000 pencils, and enough sugar to make about sixty big lumps, and
enough iron to make a spike strong enough to hold that body? Is that what you
see? That earthy form, which chemically is worth about $2.57—is that what you
see? Those engaged in Christian living look beyond that. They see within that
frail earthy house a precious, never-dying soul; they see an intelligence made
for eternity. Those who live in Christ “look not at the things which are seen,
but at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal” (2 Corinthians 4:18).
As Christians view that soul, they are mindful of two eternal habitations: one a
place of outer darkness, where there shall be weeping and gnashing of teeth,
where their worm dieth not, and the fire is not quenched, where the variously
impure, the rebellious, and the lukewarm members of the Lord’s church shall
forever abide; and the other that beautiful city of God which stands foursquare,
heaven itself, with walls of jasper and streets of gold like unto transparent
glass, where there will be no sun nor moon for God and Christ are its light,
where God shall wipe away all tears from their eyes, and there shall be no more
death, neither sorrow, nor crying, neither shall there be any more pain: for the
former things are passed away, and there shall all the obedient and the pure in
heart of all ages abide throughout the vast eternity of fadeless day. . . .
Further, as Christians look upon that soul, they know that the gospel of Christ,
God’s power to save, is wondrously suited to the intelligence of that immortal
being. Those living 'in Christ further know that God has set them as watchmen.
If they warn the soul in sin and such die in their iniquity, the watchmen have
delivered their souls; but if they warn not the souls in sin and such die in
their iniquity, their blood shall be required at the hands of the watchmen. Yes,
indeed, all who are engaged in Christian living are fully persuaded that they
are their brother’s keeper!

Lord, help me live from day to day In such a self-forgetful way That even when I
kneel to pray, My prayer shall be for others.

Help me in all the work I do To ever be sincere and true, And know that all I do
for you Must needs be done for others. Let self be crucified and slain And
buried deep, and all in vain Its efforts be, to rise again, Unless to live forth
others. And when my work on earth is done, And my new work in heav’n begun, May
I forget the crown I've won, While thinking still of others. For others, Lord,
for others— Let this my motto be, Help me to live for others, That I may live
like thee. In the text of the evening, Paul declares that Christ “loved me, and
gave himself for me/' Friend, Christ also loves you, and he has given himself
for you. Have you responded to his love? Have you appropriated his gift? Are you
pursuing that wondrously happy course known as Christian living—that is, Christ
in living? Can you sing this with all sincerity? Buried with Christ, my blessed
Redeemer, Dead to the old life of folly and sin; Satan may call, the world may
entreat me, There is no voice that answers within. Dead unto sin, alive through
the Spirit, Risen with him from the gloom of the grave, All things are new, and
I am rejoicing In his great love, his power to save. Sin hath no more its cruel
dominion, Walking “in newness of life”, I am free— Glorious life of Christ, my
Redeemer, Which he so richly shareth with me. Dead to the world, to voices that
call me, Living anew, obedient but free; Dead to the joys that once did enthrall
me— Yet ’tis not I, Christ liveth in me.


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  CHAPTER 11: THE WORK OF THE CHURCH IN AFRICA
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THE WORK OF THE CHURCH IN AFRICA THE WORK OF THE CHURCH IN AFRICA Eldred Echols,
evangelist in Africa Pearl & BryanChurch of Christ, Dallas, Texas The African
continent is so vast and the work un-dertaken there by our brethren is so varied
that it is impossible in the brief space of a few minutes to give more than a
cursory glance at any section of the work. From the Berbers of the north to the
Hottentots of the south, Africa embraces almost every major race on earth, as
well as every type of topography and climate. For purposes of study, however,
the work of the churhces of Christ in Africa can be divided into three separate
and distinct categories, viz., the work among the Bantu natives of Southern
Africa, the work among the white people of the Union of South Africa and
Southern Rhodesia, and the work among the Negro peoples of West Africa.

I. The Work Among the Bantu Natives of Southern Africa The church among the
Bantu tribes of the Rhode sias and the Union of South Africa can for the most
part be traced back to the early labors of Brother John Sherriff at Bulawayo in
Southern Rhodesia. Among the many native boys who were influenced by Brother
Sherriff, first in his trade as a stone mason and later in a Bible training
school, were three men who were later to become giants in the spread of the
church among the Bantu. Their names were Peter Mesiya, Jack Mzirwa and George
Khosa.

A. Peter Mesiya and the Church in Northern Rhodesia In an unmarked grave at
Sinde Mission near Liv-ingstone, Northern Rhodesia, sleep the earthly remains of
the first missionary to that country. From the original labors of Peter Mesiya
to plant the cause of Christ among the Tonga people has grown the extensive work
of the churches of Christ in Northern Rhodesia today. Some of Brother Mesiya’s
converts are still the backbone of the Tonga churches, and the Mukunni
congregation which was established by him many years ago remains the strongest
church in that area. At the present the gospel is preached in a large number of
village congregations. Nine or ten white missionaries from the United States are
engaged in teaching and preaching, and about thirty village schools are
operated. B. Jack Mzirwa and the Church in Mashonaland Among preachers of the
gospel in the eastern part of Southern Rhodesia none has labored more nobly or
with greater results than Jack Mzirwa. He first planted the seed of the kingdom
in the hearts of the Masezuru people, and the establishment of Nhowe Mission in
Mashonaland was the fulfillment of the dream of his life to have a Bible school
where the children of his tribe could be trained for greater service in the
church. Today hundreds of young natives receive a Christian education at Nhowe
Mission, where the work is carried on by the Boyd Reese and Henry Ewing
families, Dr. Marjorie Sewell and Sister Ann Burns. C. George Khosa and the
Native Churches in South Africa The third of the great native evangelists who
learned the truth and began preaching it as a result of John Sherriff’s efforts
was a native of Portuguese East Africa. George Khosa was taken to the Union of
South Africa from his homeland at the time of the great rebellion of the
Mozambique tribes against the Portuguese occupation. He was a child of six at
the time and the ensuing years until he reached manhood were spent in the Union
acquiring an education and, during the later years, teaching school. As a young
man he traveled as far north as Bulawayo and there met Brother Sheriff, a
meeting which was to shape the whole course of his life. After his conversion to
Christ, young Khosa decided to return to the Union to establish the church
there. He chose Johannesburg to begin work in because so many of his own
tribesmen came from Portuguese East Africa to work in the gold mines of the
Rand. Supporting himself as a storekeeper and preaching as opportunity afforded,
Brother Khosa converted many of these miners to the truth. Some of them returned
to Moz-ambique and established the church there, and today there are between
2,000 and 3,000 native Christians in that territory. At present they are under
severe persecution from the Roman Catholics and, as a result, some have departed
from the faith. For them we weep. The ones who have remained faithful are
plead-ing for a white missionary to come and help and strengthen them in their
distress.

Another of George Khosa’s converts was a young mineworker from Bechuanaland. He
returned to his home to establish the first congregations of the Lord’s body
there. On the Rand itself there are three congregations of native Christians,
for a time the property of these native brethren came under the shadow of the
Christian Church as the result of Dr. Jesse Kellum’s work in Johannesburg, but
lately this property has been placed under the trusteeship of faithful gospel
preachers in Johannesburg. D. Other Work Among the Bantu In addition to the
native churches already discussed, some work is carried on among the Matabele
people of Southern Rhodesia by the white brethren in Bulawayo. Brother Foy Short
is taking the lead in that work. In Pretoria, South Africa, a promising work has
been started by Brother John Manape who is supported by the Lamar St. Church in
Sweetwater, Texas. Also, there are three small congregations in Cape Town where
people of all races meet together (whites, orientals, coloreds or mulattoes, and
natives). E. Work Planned for the Future Brother George Hook, who labored for
several years at Nhowe Mission, hopes to begin work in Nyasaland, East Africa,
in the near future. With him will be two native evangelists, Ahaziah Apollo and
Timothy Mzimba. Both of these native brethren were converted while students in
Rhodes University at Grahamstown by our white evangelists in Johannesburg.
Brother Apollo knows twelve languages and is a native of Nyasaland.

II. The Work Among the White People of South Africa A. There is a small
congregation of white brethren in Bulawayo, Southern Rhodesia, where Brother Foy
Short preaches. Although the number of adult Christians is not large, Bible
study classes have an enrollment of more than a hundred young people and future
prospects for church growth are bright. These brethren have bought a building
site and hope to have their own building soon. B. The white work 'in the Union
of South Africa began in 1950 in Johannesburg. Between October 1950 and the
close of 1951 about sixty-five were born into Christ. Many difficulties and
obstacles have had to be overcome in preaching the gospel to these people, the
greatest of which has been the lack of an adequate place in which to meet. The
rate of growth of the white work in Johannesburg depends to a very large degree
upon getting an adequate, comfortable building in which to conduct services. Our
present place of meeting is used for a dance hall and has the added disadvantage
of being without heating facilities, a very serious inconvenience in a climate
where sub-freezing temperatures are not uncommon. A fine location for a building
has already been acquired and funds are being raised for the erection of an
auditorium to seat 300. At the present Guy Caskey, Waymon Miller, and John
Hardin are carrying on the work there in a very fine way. The first South
African- born evangelist in the white work, Brother L. C. Blake, is now helping
the American workers there and is supported by the church at Birdville, West,
and Andrews (all in Texas). Two young men of Johannesburg are now being trained
in this country to preach the gospel in South Africa. A. J. Malherbe is in ACC
and Victor Lloyd is in Harding. Two more young men are expected to come to the
U.S. for training before the end of 1952.

Forty miles northeast of Johannesburg is Pretoria, the executive capital of the
Union. The church was established in Pretoria in 1951 by Don Gardner and
Martelle Petty. These two brethren have labored indefatigably to plant the cause
of Christ firmly in that great city and, as a result of their efforts, a growing
and thriving congregation of disciples has grown up there in the space of a
year. Already one fine young man in the congregation has begun preaching the
gospel to his own people. As elsewhere in the white work in South Africa, the
biggest need at present in Pretoria is for a suitable meeting place. Once this
has been supplied, the church in that fine city should make excellent progress.

There are scores of other South African cities where the church is completely
unknown and where gospel preachers must go. There has been a white civilization
in the Union for three hundred years. Perhaps no other country on earth can
offer living conditions more similar to our American way of life, yet great
modern cities like Rurban and Port Elizabeth with populations approaching a
half-million mark have never heard the pure gospel preached. Only a bare start
has been made in taking the gospel to South Africa’s millions—less than a drop
in the proverbial bucket. Even a hundred, or a thousand, preachers would not be
able to accomplish all the work there is to be done.

III. The Work Among the Negroes of West Africa The story of how several thousand
Nigerian natives broke free from the grip of paganism and denomi- nationalism
and found the church of God is one of the most thrilling chapters in the annals
of Christianity. It is largely the story of how one man, living in the remote
palm jungles of the Calabar district of southeastern Nigeria, sought the truth
and was led to find it. This man’s name is C.A.O. Eissien and he is a native of
the Efik tribe. For several years Essien belonged to a denominational sect in
whose schools he was trained and in whose service he served as an evangelist.
Previous to 1945, he began to be disturbed by the wide differences between the
doctrine he was preaching and the truths he read in his New Testament. Finally
he could no longer continue to associate himself with a religious group which he
knew to be in error, so he withdrew himself from its fellowship and continued
studying the Bible for himself. As so many natives of Africa do, Brother Essien
was trying to further his education by taking a cor-respondence course published
by a school in Munich, Germany. During the course of his study he wrote to his
teacher and asked whether she knew any church in the world teaching the truth.
Now it happened that this teacher had learned from an American soldier of a
Bible correspondence course offered by Lawrence Ave. Church of Christ in
Nashville, Tenn., and she recommended that Brother Essien write to that church.
He did so and received the correspondence course, and in this way the chain of
events was set in motion which led to Brother Essien’s conversion. After a
voluminous correspondence with brethren in the United States and the careful
study of numerous tracts and books on the church, Brother Essien accepted the
truth and immediately set about declaring it to his own people. Denominational
preachers were led by Brother Essien to obey the truth and they joined him in
the great task of taking Christ to Nigeria. People by hundreds were persuaded to
escape from the age-old pollution of heathenism and to renounce the empty
will-worship of denominational- ism. Congregations sprang up throughout the
Calabar area; meeting houses were erected; hundreds of Christians began to break
bread upon every first day of the week.

I certainly do not wish to leave the impression that these Nigerian Christians
had reached the truth on every point of faith and practice. It would have been
the miracle of the age if these only partially- enlightened people could have
duplicated in such a brief time what it took the restoration movement among the
whites centuries to accomplish. They retained many of the trappings of the
denominations out of which they came, but they strove to practice truth as it
was unfolded to them.

One of the biggest problems which confronted Brother Essien and his co-workers
in preaching to their friends and neighbors was the fact that there were no
white members of the church in Nigeria. Natives are strongly disinclined to
accept any religious position, regardless of how reasonable it may appear,
unless some white people believe the same thing. Although Brother Essien and the
other native evangelists assured the people that they had thousands of white
brethren across the sea, the Nigerians refused to believe it until they had seen
at least one in person. Consequently, the native brethren there made numerous
requests to the brethren in the United States for white gospel preachers to
visit them. At the request of the Lawrence Ave. congregation Brother Boyd Reese
and I visited the Nigerian churches during 1950. During the very limited time we
spent among the brethren there, we were impressed on the one hand with their
zeal and fervor and on the other with their great need for white missionaries to
live among them to teach and strengthen them. At the request and expense of the
Lawrence Avenue church I returned to Nigeria in 1951 for the purpose of teaching
a preachers’ training course and remained there for four months. Thirty-five
students enrolled in the course. At its conclusion they went forth to spread the
gospel throughout southeastern Nigeria. During the last six months of 1951 about
eighteen hundred people were baptized.

One young preacher went to the land of the Ibo peopie to establish the church.
Without any support and with a wife and baby to care for, this young evangelist
went out to preach Christ in a land he had never seen, to a people whose tongue
he could not understand. Using an interpreter who understood English, the young
preacher began the laborious work of establishing the Lord’s body among a people
who welcomed neither him nor his message. I shall not dwell upon the hardships
and difficulties he underwent for the gospel’s sake, but they were many. A few
weeks ago I had a letter from the young man in which he stated that he could
look back with rejoicing upon the months of trial and discouragement, because in
this unfriendly land thirty-five souls had responded to the gospel invitation,
and that he could look forward with confidence to the spread of the truth among
the Ibo people. The Nigerian brethren are pleading for white preachers to train
them in the preaching and teaching of God’s word. They have made great strides
alone, in that they have struggled out of the morass of heathenism and
sectarianism and have embraced the fundamentals of Christianity; but they can
never make the progress in the faith that is essential to a strong, working
church in Nigeria unless some of us are willing to go there and train them. They
have asked for a bare minimum of five families to undertake the herculean task
of strengthening and developing thousands of new and weak brethren. The elders
of the Lawrence Ave. congregation are willing to send and equip one family for
this urgent work. We hope and pray that four other congregations will undertake
to do the same so that the church can grow and prosper throughout Nigeria and
West Africa.

There may be under the sound of my voice a hundred preachers who could preach
the gospel in Africa. Perhaps some of you might not be able to live under the
unfavorable conditions in Nigeria or Portuguese East Africa, but there is some
place in Africa where you could live and work. So far, we have barely touched
the hem of the garment in evangelizing Africa, but a start has been made and the
gospel in Africa is on the march. May God help us to increase our efforts to let
the light of truth shine throughout the Dark Continent!


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  CHAPTER 12: THE POWER OF RADIO
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THE POWER OF RADIO THE POWER OF RADIO James W. Nichols

I would indeed have a cold and ungrateful heart, if I were not thankful for this
opportunity. There are many things about this occasion that makes it both a sad
and happy one. Twenty-six years ago this week my father, Elmer Lee Nichols,
stood in the auditorium on the old campus, and delivered his first lectureship
address on “The Man of Galilee.” He too was twency-four years of age. Although I
do not remember him, this occasion brings to my heart memories, that have been
established by the words of his friends. As I recently read his introductory
remarks on that occasion, I was convinced that I could in no way better express
my gratefulness than by his own

“Happy is one who is thus privileged to speak. As a former student here, I am
presented by the familiar scenes about this school with a thousand hallowed
memories inviolably dear. At this moment fancy takes wings and flies away to the
frozen seas of the past that led the poet to sing, “Hail, memory, hail in thy
exhaustless mine From age to age unnumbered treasures shine! Thought and her
shadowy brood thy call obey, And Place and Time are subjected to thy sway!” As
creatures of will and of choice, we are also creatures of responsibility. We are
not like the animals of the forest, nor can we afford to live by the law of the
jungle; destroy or be destroyed. Whether we want to believe it or not, we are
our brothers keeper. But the question we must ask ourselves is, “Are we keeping
our brother?” Since this service began, somewhere in the United States, soft
earth has been poured on the top of thirty coffins containing thirty bodies that
now lie six feet under. Thirty bodies which did contain thirty souls that are
lost eternally. Before we finish this particular lesson seventy-five more will
join the silent ranks of the dead with no hope for the future. And in the mind
of God there may be inscribed on the tombstone erected over each grave, your
name or my name as being responsible for the loss of that soul if we have failed
to do our utmost in preaching the Gospel. The question rings out, “Have I been
busy about my task in keeping the souls of these my brethren?” These statistics
may be cold, but they will be hot when we face them at the judg-ment. The word
of God teaches in no uncertain terms that we become responsible for the souls of
others when we have the truth. We are as the watchman of the Lord in Ezekiel 33.
In the first six verses of this chapter, God tells Ezekiel that once the
watchman is selected in a city he becomes responsible for the lives of the
inhabitants of the city. If he sees the enemy coming and he warns not the people
then their blood is laid to his charge, but if he sees the enemy coming and
warns the people and they flee not but are destroyed, he has at least redeemed
his life. Then in the 7th verse God speaks to Ezekiel and says: “So thou, son of
man, I have set thee a watchman unto the house of Israel; therefore hear the
word at my mouth, and give them warning from me. When I say unto the wicked, 0
wicked man, thou shalt surely die, and thou dost not speak to warn the wicked
from his way; that wicked man shall die in his iniquity, but his blood will I
require at thy hand. Nevertheless, if thou warn the wicked of his way to turn
from it, and he turn not from his way; he shall die in his iniquity, but thou
hast delivered thy soul.”

There are only one million out of 2,264,563,771 people on earth that claim to be
members of the New Testament Church. What about the other billions? Figures are
not available, but it is estimated that less than one per cent of the earth has
ever heard a gospel sermon. Therefore, the problem of this hour and every hour
of our life resolves itself to this: Souls will be lost without the gospel, then
if souls are to be saved we must reach them with the gospel. Some one so fitly
has said, “God has willed that he have no other hands but ours with which to
help our fellowman, no other feet but ours to guide men in paths of
righteousness, and no other toongue but ours with which to preach the gospel as
saving power.” If the gospel is to be preached we must preach it, and if souls
are to be saved it must be by the gospel, for it is the power of God unto
salvation. Therefore, we must do everything in our power to preach the gospel to
every creature. Now then, this means that we must do the best with what we have,
and use every facility available in reaching the hearts of men.

One of the best means that is available to the preaching of the word is radio.
There are several reasons that radio is one of the best means, but let me
emphasize before we consider these reasons, that I do not for one minute believe
that radio is the best means of preaching the gospel. It is just one medium, Tt
can never take the place of pulpit work, of class work, of personal work, of the
printed page, or any other means, but it is only logical that we use it as well
as all other means to the fullest extent. The first reason that radio is one of
the best means of preaching the gospel is that it is so effective. By radio we
can enter into the homes in situations and under conditions, that we could not
as individuals ever go. As the floors are being swept, as the dishes are being
washed, as dinner is being cooked, or maybe as the family gathers for a few
moments of rest together, we can enter into the hearts and the minds of men and
women with the gospel. The commercial world realizes the force of radio. Every
year $600,000,000 is spent in radio advertising. The commercial world realizes
that there are 45,000,000 radios in working condition that are listened to
frequently. Not only does the commercial world realize the force of radio, but
the religious world also realizes its force. Every year the Lutherans spend a
million and a half dollars in broadcasting the “Lutheran Hour.” The Seventh Day
Adventists are spending $906,000 a year in broadcasting the “Voice of Prophecy.”
Percy D. Crawford, with “Youth on the March” spends $406,000 a year. The
Christian Reform Church spends $278,000 a year in broadcasting “Back to God”
hour. Charles Fuller spends in the neighborhood of $1,000,000 in broadcasting
the “Old Fashion Revival Hour.” These men realize the force of radio and see fit
to spend thousands and even millions of dollars in preaching their own doctrine.
Not only do I believe radio is effective by the tes-timony of others, but by
personal experience I have been able to review the results of radio preaching.
For a little over four years the program now being conducted by the Highland
Church of Christ has been broadcast in Iowa over radio station WMT. During those
four years by broadcast we were able to establish seven new congregations and to
bring four congregations out of error. A total of eleven new congregations in a
four year period. In addition to this a large number of people were baptized
after hearing the broadcast. Some called while we were still on the air asking
to obey the gospel, while others traveled as far as eighty miles to be baptized.

It is because of these reasons the Highland Church here in Abilene undertook the
responsibility of enlarging that broadcast to nation-wide scale. Last October we
began writing congregations throughout the United States, and arranging speaking
engagements in several states trying to acquaint the brotherhood with the
opportunity of a network radio program. Previous to this time radio and
advertising men had heard the program and commended it very very highly. Since
last October some 25,000 miles have been traveled, about 70,000 letters written,
hundreds of telegrams sent, and telephone calls made. As a result of these
efforts and due to the fact that the brotherhood had long dreamed of such an
oppor-tunity some $265,000 has been raised to make possi ble preaching the
gospel in word and song each week through the facilities of the American
Broadcasting Co. It will be interesting to note that some 637 churches and
individuals from 40 states have been willing to have fellowship in the
sponsoring of this work.

Now there are three things that I know you will want to know about this work:
(1) How it will be handled. (2) What is the present status? (3) What results can
be expected from its efforts?

First of all, this work is under the direction of the elders of the Highland
Church and the work done by the Highland Church. Every person that works in any
phase of the v'ork is under the oversight of the elders of the Highland Church.
May I pause here to say don’t let anyone think for one minute that these elders
are mere figure heads? Night after night into the late hours they have met,
discussing plans and solving problems. They accept this undertaking with
humility and the realization that it is a tremendous responsibility. Every
program, while it is still in manuscript form, is reviewed by them for their
approval, and there is a complete understanding that no personal feelings can
stand in the way of truth and effectiveness when we go over the programs and
sermons. According to present arrangements, Brother James D. Willeford and I are
to be the principal speakers, and tentative plans have been made to select
various guest speakers from among the brotherhood. Phil Kendrick, Jr., is the
announcer for the program with Brother Burford and Brother Bill Davis directing
the singing. The elders asked Brother P. S. Kendrick, Sr., a suc-cessful
business man and one who has sacrificed much and had a great part in making
possible the work, to serve as treasurer. Brother Darrell Ramsey has direction
of the office work, and is assisted by quite a number of young Christian men and
women. The program is thirty minutes in length with some 15 to 16 minutes
devoted to preaching of the word, about 4 minutes to the reading of scripture
and invitation to attend the services of the Churches of Christ, and the
remainder devoted to good gospel singing.

Time of day for these broadcasts varies in accordance with the local stations.
You possibly have received this week a list of stations with their call numbers,
position, and time. All of these are on Sunday with most of them on Sunday
afternoon. This is not a complete list, because we have heard of others carrying
the program since this was printed. You know, buying time on a network is not
like pushing a button, but it takes long hard work in ironing out all the
details. We have accepted time over some stations that is not the best for our
brethren to hear the program. I would not call it bad time, because as far as
the outsider is concerned, I do not believe there is a bad time. Possibly the
worst time to carry it as far as our brethren are concerned is during Sunday
worship services, but there are 75,000,000 people who do not attend services of
any kind. However, we will clear up the time difficulty as soon as possible.

Now then we have some definite plans made for following up the responses to the
broadcast. It may be necessary for these plans to be changed, but at the present
time these are our plans. First, we plan to answer every card or letter in some
way. Second, we propose to send the names and addresses of listeners who are
interested to the nearest congregation that will be willing to follow up the
contacts in a personal way. Third, in addition to offering copies of the sermons
we plan to send from time to time selected tracts devised to teach the first
principles of the gospel and to found new born babes in the truth. Next we want,
as often as possible, to go into sections where there are a number of contacts,
but no congregation, and stay several weeks or months until the congregation is
established. Then we want to persuade other congregations to send their preacher
or some other preacher in answering these mission calls as a result of the
broadcast. Next we eventually want to offer graded correspondence courses in
connection with the broadcast, in order to better teach those who have become
interested in the study of the word of God. Last, we are right now in the
process of arranging for congregations who are sponsoring the work to have the
use of a minute spot announcement at the end of the program in their own
locality. This is just one of our headaches at the present time. We have found
that the network requires that these spot announcements be cleared by the
continuity department in New York, therefore, we are waiting for congregations
to send us four to six spot announcements that can be used from Sunday to
Sunday.

Now just this one other thing about the way the work is being handled.
Originally the elders of the Highland Church planned to have no mention of
Highland Church on the broadcast, but at the last minute we found that the
network required that credit be given to the congregation directing the work and
signing the contracts. After much deliberation and on the recommendation of
radio men, on our first broadcast we deviated from our desired pattern. We felt
like that since mention was to be made of Highland Church it would be best to go
into detail in ex-plaining how the work was being handled, so that no one either
in or out of the Church would think that we are setting ourselves up as
headquarters of the church or as representatives of the church. But now someone
asks: “What is the present status of the program?” We are broadcasting on over a
hundred of the strongest stations in the network. The annual cost of these
broadcasts will come to $310,000. That just means, that at the present time, we
lack $45,000 having enough for this first year of broadcasting. This deficit
came about due to the fact that the network cleared more stations of those
selected than they thought they could clear at first. We accepted all stations
cleared, even if the time was undesirable, for it would place us in a position
to receive a better time sooner than if we had refused a station and later tried
to get time.

Aftex the stations had been cleared the elders made their plans to sit down and
eliminate some of them so that we could stay within the funds appropriated, but
last Thursday night as they went through the list of stations they just couldn’t
bring themselves to the cutting off of a large station or stations in the north
where the work is so needed , I mean by this that the stations in the south in
general are so much cheaper than the stations in the north that we have to drop
from ten to twenty stations in the south to equal the cost of two or three
stations in the north. Therefore, the brethren said, “We will just raise this
moftey some way, somehow, because we want this network to expand rather than
diminish. Our status now is that we need $45,000 to maintain all the stations
wTe are now broadcasting. And we need $142,000 to be able to include the entire
network. Well, this is a lot of money and someone asks, “What kind of response
can we expect from this work?” I do not want to paint a pretty picture of
possible future response and then not only disappoint myself but disappoint you.
Therefore, I can only give you the results we have had with the first broadcast.
With the first broadcast we have had responses from 42 out of 43 states and
Canada. Do not think for one minute that all these hundreds of cards and letters
have been from people who are members of the church. They have been from people
who have never heard a gospel sermon before. Let me read from just a few of our
letters. From Coffeyville, Kansas, comes this letter, Dear Brother in Christ: I
listened to your broadcast last Sunday, and I wish to learn more about your
church and what it teaches. Please send me a copy of your paper, “Herald of
Truth/’ and other information you may have to offer. And do you have a church in
this section of the country? I am a member of the Baptist Church and have been
for many years, but I am not satisfied with the way it is going, and I want to
get away from so much denominationalism, and want more of the teaching of the
word of God. I will be pleased to hear from you. May God bless you and your
work. From Palmyra, New York, a man writes, Dear Brethren in Christ, As I heard
your first broadcast today (Sunday, Feb. 10) something within me offered a
prayer to God that this might be what I am seeking. I have prayed for and
hungered for a church that followed the word. I have gone to many churches and
many go along with one or two things and reject the balance of the Word. I
believe that the Church of Christ (The Body of Christ) has failed today in its
biggest task, soulwinning, because it has gone away backwards from God’s way in
the local church.

Today, if a believer has accepted a false doctrine or any doctrine that
conflicts with the benefits of the denomination they are presently associated
with, they are forced to leave. The New Testament Church disputed, reasoned
over, and prayed over any doctrine that came up and the Holy Spirit did lead
into all truth.

Brethren, there are so many things in my heart in regard to this matter that I
probably could never write them all, but this I do say, prayerfully, if you are
a group of believers who believe that every Gospel and every Epistle was written
for us today, who follow 1 Corinthians 11:24-29 and say that 1 Corinthians 14:34
was not just for those people back there in those days, who believe with all
your hearts 2 Timothy 3:16-17 then will you please tell me where I might find a
gx'oup of like believers near here or help me by prayer and instruction to start
such a group. I have felt led to build a Church (I even have purchased the land)
I feel I am to build this Church but the way has not opened up yet. Perhaps God
has other things for me to do or learn before this happens, but as Christ has
never failed me yet, I know that in his own time he will lead me in the path I
am to follow.

I enjoyed your broadcast and pray that you really are what I have been led to
believe, by this I mean a New Testament Church in our own time. From another
place in New York a Baptist preacher writes and he has come so close to the
truth that I believe with a little teaching we can convert him to Christ. From
Nevada a letter from another preacher who has left all organized religion to try
to establish congregations free from denominationalism. I wish it were possible
to read the hundreds of cards and letters telling of the tears of joy and the
prayers that are offered on behalf of this work. Brethren, I did not expect
before six months to receive the response, the like of which we have had with
the first broadcast. I can envision the opportunity in the next ten years of
laying the ground work for a thousand new congregations. But now in closing
there are three things that you can do, and we do not want you to forget them.

First of all we want you, every one of you, to be salesmen for this program. We
want you to sell your congregation and other congregations on the need of
helping in this work. We want you to sell every person in your town on listening
to the program. In some cities churches are buying full page ads such as Ft.
Worth and Wichita Falls and others. Other congregations are buying spot
announcements throughout the week urging people to listen to the program. One
congregation in Dallas has ordered 10,000 leaflets printed. They are going to
distribute from door to door. It is not unreasonable for us to distribute in the
next ten months one million leaflets and add one million families to our radio

There is not a thing we cannot do, if we will just make up our minds to do it.
Too long have we listened to the denominations tell us we cannot do anything
because we do not have organizations between congregations or societies to do
our missionary work. I want to personally urge each one of you today to be a
personal salesman for this work.

Second, we are pleading for you to use every bit of influence that you have to
persuade congregations to have fellowship in this work. I believe that the men
in this audience represent enough congregations to raise this otfter $142,000
and I believe that it is not only in the realm of possibility but I am
optimistic enough to believe it is in the realm of probability. We can have this
amount raised so that we can be using the facilities of every ABC station
available. I envision the time when we cannot only have hold over the ABC
network but also over the Canadian Broadcasting Co. We have found that we can
add the Canadian Broadcasting Co. for $700 a week. Then in, addition to this
network broadcast hundreds of congregations can buy the time of independent
stations and use the broadcast in their own locality as many are doing now. Tape
transcriptions can be supplied each week for $5, Brethren, let's get behind this
thing and let’s finish the job. Help us raise the money necessary to hold on to
the stations we have within this next week. Within a month, let’s buy every ABC
station m the United States available.

Third, we want, no let me put it a little bit stronger, we plead for your
prayers on behalf of this work. If there ever was a group of men that needed the
prayers of their brethren we do. We say we believe in prayer, well, brethren,
let’s practice it. I am convinced that if we will work with all of our might and
then go down on our knees in prayer to God, there is not an obstacle that stands
in the way that cannot be overcome. If this be God’s will, God will be for us,
and “if God be for us, who can stand against us?”

Brethren, we have a tremendous responsibility on our hands and that is reaching
souls with the gospel. If we do not do our utmost, then we shall be eternally
condemned. We cannot afford to wait any longer to do our best to carry out the
great Commission. Let every one of us work, give, and pray that men might come
to know the truth and be saved.

I have tried to find an example that could so vividly portray what we need in
this and every hour of human crisis, but I have found nothing quite as realistic
as this story. Several years ago a little girl wandered away from her home in
the state of Washington. When her parents discovered that she was lost they
called in neighboring rangers. All day the men trudged throught the snow looking
for the child, but to no avail. Finally, as night came, they all stopped to
gather around the camp fire to eat, to rest, and to warm themselves. Several
said, “Let’s go home, we can’t find this child. It’s dark, we have families of
our own, we are cold and tired, let’s go home.” But one man said, “No, let’s try
one thing more, we have got to find this child. Let’s form a line and join hands
then go in a circle about this camp fire covering every inch of the ground. Then
when we have completed this circle let’s make a larger one and then another
until we find the child.” So the line was formed, the hands were joined, and
they made one circle, two circles, the three circles. Finally, one man stumbled
over the lifeless form curled up behind a bush. The line was broken, the hands
were dropped, and one man undertook the responsibility of carrying the child’s
body back to the camp fire where it was placed in the arms of the grieving
mother. And with a broken heart she cried these words, “Why, why didn’t you join
hands before?”

Brethren, may it be our prayer that not one soul at the day of judgment will be
able to point an accusing finger at us and say, “Why, why didn’t you join hands
before?” I am lost, I never heard a gospel sermon, I never attended services of
a New Testament Church, I never was acquainted with a real Christian.” Bethren,
let’s join hands, not by organization, but by zeal and fellowship until we have
encompassed the world with the gospel. Let this be our battle cry: “work, give,
and pray,” that Christ might be raised up to the saving of the souls of millions
and the redeeming of our own lives.


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  CHAPTER 13: WHAT IS TRUE RELIGION?
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WHAT IS TRUE RELIGION?

WHAT IS TRUE RELIGION? Antonio Ochoa (Former Roman Catholic Priest)

It is said that the Communist countries are behind the “iron curtain” and that
it is one of the greatest problems for the people to come across such a curtain
unless there is some positive help, political or diplomatic.

I should say also that in different circumstances, those people who actually are
under the control of any totalitarian rieligion, such as the Roman Church, find
before their faces two dark curtains—the Roman curtain and the Protestant
curtain. The Roman curtain is like a dark road leading to destruction and the
Protestant curtain with its 260 denominations is just like many streets of
opinions which sooner or later lead people to Rome as the refrain says: “All
streets lead to Rome.” But thanks to God there is a book, called the Holy Bible,
which is for all people of good will. It is the lamp unto our feet and a light
unto our paths to help us to go across those two curtains if we read it and
digest it, not as the word of men but as the word of God which effectually works
in those who believe. Yes, my dear brethren, the Bible leads us to the knowledge
of the only true God and Jesus Christ whom He sent to give us eternal life. The
Holy Bible is the only book bearing witness of the truth, the Eternal truth
which makes us free. In other words, the Holy scriptures of the Bible are the
only books we can trust and where we can know the true God, and the only way to
true worship and pure religion. As the apostle James says: “Pure religion and
undefiled before our God and Father is this: to visit the fatherless and widows
in their affliction and to keep ourselves unspotted from the world” (James
1:27). Jesus Christ explained the characteristics of pure religion to the
Samaritan woman by the well saying to her: “Woman, believe me, the hour cometh,
when neither in this mountain, nor in Jerusalem, shall ye worship the Father....
But the hour cometh, and now is, when the true worshippers shall worship the
Father in spirit and truth for such doth the Father seek to be his worshippers”
(John 4:21; John 4:23). Therefore, without real knowledge of the true religion,
every man gropes blindly and erects an altar to an “Unknown God” because the God
of the Bible is not the God of philosophers. How right the brother of the Lord
Jesus was when he wrote: “It is needful for me to write unto you and exhort you
that ye should earnestly contend for the faith which was once delivered to the
saints.” For many years I was like the blind man of the gospel of John, a
follower of a religious system, the so-called Roman Catholic Church, until God,
our Father, in his mysterious providence met me in the person of Jesus Christ,
who told me through his word to go out and wash my soul from spiritual
blindness, from religious prejudices and erroneous misconceptions I had had from
my birth. I went to clean my spirit as well as I could with the understanding I
then had. I looked around in the streets of so many sys- terms of Religion, and
then, little by little, my spirit became free from errors, darkness and
superstitions. But still I felt like the blind man in that I knew not Jesus
Christ as he really is, and so I continued learning of him through the Holy
Scriptures, confessing him as a great prophet, fighting with the religionist;
and even with my family who did not confess Christ as I testified to them
because they feared to be excommunicated from the synagogue of Roman religion. I
continued learning about Jesus Christ from the scriptures until I became free
from denominational- ism. ... As Jesus says, “Know the truth and you shall be
free.” When Jesus Christ knew that my whole life was self-excommunicated from
religious systems, he met me again in the person of one of his disciples by the
name of Ernest Sumerlin and he asked me: “Do you believe in the Son of God?” I
answered, “Yes, Lord, I believe. I want to be buried with Jesus Christ by
baptism into death, that like as Christ was raised up from the dead by the glory
of the Father, so even T also should walk in newness of life.”

So, a Christian is a spiritual free man and a new creature, and therefore no
Christian can be a member of any religious system but of the true religion, the
Biblical Church, the community of all believers who continue steadfastly in the
Apostles teachings, in breaking of bread and in prayer. When we are able to know
what it is to become a Bible Christian through a Biblical faith, then we will be
able to answer that true religion must be thoroughly Biblical. In other words,
if we find what is the true Bible Christian through Biblical faith, we find also
what is the true Biblical church and true religion. Then the Bible is our
starting point. This book and the historical facts which it records are
accessible to every man but its essential content is not that which becomes
stronger the closer we come to it as which becomes stranger the closer we come
to it as the Apostle Paul says, The Jews ask for signs and the Greeks seek after
wisdom; but we preach Jesus Christ crucified unto the Jews a stumbling block and
unto Gentiles foolishness. For the work of the cross is to them that perish
foolishness but unto us who are saved it is the power of God (1 Corinthians
1:22-23; 1 Corinthians 1:18). The mercies of our heavenly Father call all men
unto salvation by repentance and baptism at the foot of the cross. This is a
narrow gate and those who kneel down and die through repentance and are buried
through baptism are the only ones to be raised up in newness of life. On the
other hand we find at the foot of the Cross the starting point of so many
denominations because the foolishness of the cross is a stumbling block to them.
Organized religions or the denominations have tried to solve this problem of the
folly and scandal of the Christian revelation by several solutions. For example
rationalism came along to rationalize the problem by turning the supernatural
into natural, thet Son of God, Jesus Christ, into a mere perfect man, the truth
of God into human truth and the folly and the scandal of the Christian
revelation were eliminated in opposition to that which is revealed in the
Scriptures.

Another attempt was made by fundamentalism. By fundamentalism the individual
reader of the Bible believes that he can be saved so long as he has the Bible
and reads it, ignoring the fellowship of the church, and feels that he does not
need fellowship, save the invisible bonds which unite all who believe in Christ,
forgetting what Jesus Christ said to the fundaxnentalist Pharisees: “You search
the Scriptures thinking that in them you may have eternal life and you don’t
come to me that you may have life” ( John 5:39-40). In opposition to this Jewish
fundamentalism, we have another attempt called “ecclesiastical traditionalism”
which takes the place of the Scriptures and guarantees its trutn. Whereas,
fundamentalism eliminates the Biblical Church as the supreme witness of the
truth, binding the individual solely to the contrary enslaves the individual
directly to the totalitarian Church or religion and the slavery is absolute.
Fundamentalism, therefore, kills authority and ecclesiasticism kills spiritual
freedom, and therefore both preach atheism, the corner stone of communism, the
begotten son of all religious systems. As a consequence of this, shall I say
that we, as Christians, face this terrible dilemma: We preach and worship the
only true God of the Bible and Jesus Christ whom he sent, or we preach and
worship “atheism” in all its forms. So the problem of the folly and scandal of
the cross is the central cause of so many systems. The problem of how to remove
this stumbling block and how to unite this gulf between God and man is the
central problem of the Christian faith.

Christian faith or Biblical faith is not faith in a closed Bible but in an open
Bible. It is that faith founded upon our relation to God, manifested in the
flesh in the person of Jesus Christ who speaks to us from the pages of the
Scriptures as our Lord and our Redeemer, as the Apostle Paul says, “No man can
call Jesus, Lord, save through the Holy Spirit” (1 Corinthians 12:3). When we
are able to call Jesus, Lord, and Saviour, the foolishness of the cross ceases
to be folly and a stumbling-block. Then, as the prodigal son and the little man
Zacchaeus, we start to walk by faith with Jesus Christ from the place where we
were feeding swine unto our Father’s home, the divine fellowship of the church
in a Biblical sense. Here faith and repentance are one. Here we perceive that we
are sinners, that for our sake Jesus Christ died on the tree, and awaking from
our sinful independr ence, we see the lowliness of the crucified one in his
divine glory as the Apostle Paul expresses it when he says, “I have been
crucified with Christ; and it is no longer I that live, but Christ lives in me;
and that life which I now live in the flesh, I live in faith, the faith which is
in the Son of God, who loved me and gave himself up for me” (Galatians 2:20).
Only when we come in contact with the self-relation of God in Christ is the
personality of the unbeliever changed. Faith of this kind is Biblical faith.

Now what the Holy Spirit does in relation to the word of the Scriptures, he also
does in relation to the word of the Church in a Biblical sense. But the fact
that the Biblical church is the necessary organ of the Holy Spirit, as the Body
of Christ, does not mean that the Biblical church is herself the supreme
authority, because the Biblical church, like the Holy Scripture, is the bearer
of that which alone has authority the word of God made flesh, which is no other
than Jesus Christ, as the living Lord of all believers. So the Biblical church
exists only where the word of God is preached and believed. The church as the
Body of Christ is the fellowship of those who, having been conquered by the Word
of God, have become believers or Christians, not as individuals but as members
of the Body, as it is written by Paul, “For as in one body we have many members
and all the members do not have the same functions, so we, though many, are one
body in Christ, and individually members one of another’’ (Romans 12:4). This
was God’s plan for the church in the beginning and where this spirit is not
present, the Biblical church does not exist even though it may bear this name.
The Biblical church is not only a community of believers but also the mother of
new believers. The Word of God is not only given to the Body of believers as a
gift, but it is also a commission. Christians are not only to be disciples, but
also make disciples as it is written in the gospel of Matthew, “Go therefore and
teach all nations, baptizing them in the name of the Father and of the Son and
of the Holy Spirit teaching them to observe all things whatsoever I commanded
you, and lo, I am with you always, even unto the end of the world” (Matthew
28:19-20).

Then the Biblical church is not an institution like the state. It is not a
sacred ecclesiastical body. It is not a legal corporation like the State;
because the community of believers has the authority and the commission to
proclaim the Word of God in so far as it possesses the word of God and insofar
as it possesses the Biblical faith, because “faith comes by hearing and hearing
by the Word of God.” Therefore, no ecclesiastical ordination can impart divine
authority and the ministers must pray and strive for it because all Christians
are ministers but not all ministers are Christians. No legal arrangement of this
world can give the authority to preach the Word of God. Only the Holy Spirit
gives us the power to become “children of God” or to be born again of water and
of the Spirit, for as many as are led by the Spirit of God, they they are the
sons of God, and therefore the ambassadors of Christ. The Holy Spirit is not
bound to any ecclesiastical law because he breathes wherever he wills, as Jesus
says, “The wind blows wherever it wills and you hear the sound of it, but you
don’t know whence it comes or whither it goes. So it is with every one that is
born of the Spirit” (John 3:8). For example, I was sprinkled when I was born,
confirmed when I was seven years of age, ordained priest when I was thirty- one
years old and sent to preach as minister of the Roman Church, but as I well
remember, I did not have the power to preach the Word of God which is the power
of God unto sa1 vat ion for every one that believes.

Brethren, “without faith it is impossible to please God, but faith comes by
hearing and hearing by the Word of God” (Romans 10:17). But how can people have
“Biblical faith” if they don’t hear the Word of God? And how can people hear the
Word of God if there is no religious freedom to plant the seed of the word in
the hearts of man? Brethren, religious freedom is the means to spiritual
freedom, and spiritual freedom is the only ground of our Christian faith and
human liberties. In vain we claim for religious freedom, and in vain we claim
for justice and lasting peace if religious freedom is the only end of our
claims, as it happens to our Protestant neighbors in the United States and in
the Central and Southland of the Latin American countries. In Central and South
American countries, even though there is a written law establishing religious
freedom of the country, there is practically no religious freedom for the people
to hear the truth which makes them free from their sins. The family, religion,
politics and society in the State religion or Roman Catholic Church ties and
blinds the people and prevents them from hearing or studying the truth.

Among the Spanish-speaking people there are thousands of people of good will who
obtain religious freedom in their minds by coming to the United States for
business or for educational purposes, and many others through contacts with
religious organizations. For example, there are one million Spanish-speaking
people in New York City, and many of them have organized themselves into about
150 different independent religious groups. It is our hope that we can get some
of them to understand the pure gospel and use them as workers to reach others
from the same country they are from.

Unfortunately, the totalitarian religion of Rome is now trying, by any means, to
kill “religious freedom” of the country through the School System and by
establishing diplomatic relations with the Vatican; as was foretold by one of
our greatest leaders of freedom, Abraham Lincoln, when he said, “I see in the
horizon a dark cloud which threatens to envelop our civilization and that cloud
comes from Rome.” Therefore, spiritual freedom is the only perfect end of
religious freedom, and without which, it is like building a house upon the sand.

Because of this, Protestantism has failed in Europe and is going to fail in
America for taking our religious freedom as the end and not as the means to the
end; as Jesus Christ said to the different religious leaders of the Jewish sects
in his day, “You search the scripture, for in them you think you have eternal
life and there are they which bear witness of me, and you will not come to me
that you might have life” (John 5:39-40).

We also have religious freedom to search the scriptures. We have religious
freedom to know the truth, but we forget that the only end of religious freedom
is to seek spiritual freedom—spiritual freedom from our sins and the only one
who can give us that freedom is Jesus Christ, the Son of God, as he said if the
Son makes you free you shall be free mdeed. This spiritual freedom is the life
of the new creature coming out from the water of baptism as the Apostle Paul
says in Colossians 2:12 : “Buried with him in baptism, wherein also ye are risen
with him through the faith of the operation of God, who hath raised him from the
dead.” “Wherefore, if any man is in Christ, he is a new creature: the old things
are passed away, behold, they are become new” (2 Corinthians 5:17).

Therefore, brethren, how shall the people of New York City believe in Jesus, who
makes them free from their sins? How shall these Spanish-speaking people heai
about Jesus without a preacher? And how shall they preach except they be sent?
So brethren, if we are the chosen generation, the peculiar people, the children
of the free woman, let us live as such; preaching spiritual freedom in all the
land and not religious freedom only; praying fervently to our heavenly Father
that the message of Jesus Christ cease to be a stone of stumbling and a rock of
offense; and that the Word of God may have that piercing quality for all who
will receive it, not as the word of men but as the Word of God which effectually
works in us that believe.


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  CHAPTER 14: PERSONAL EVANGELISM
========================================================================

PERSONAL EVANGELISM PERSONAL EVANGELISM L. L. Gieger

“And they that be wise shall shine as the brightness of the firmament; and they
that turn many to righteousness as the stars for ever and ever” (Daniel 12:3).
The honor that God confers upon those whom he counts as wise is far beyond human
mind to comprehend and human tongue to describe. The glory in which they shall
participate will pale to insignificance the brightness of the noon-day sun
shining in all its fulness, and will make the fondest beauties of earth and sky
to shrink into nothingness. “They that be wise shall shine above the brightness
of the firmament.” Daniel could find no words to describe the height of their
exaltation and language today is just as feeble as it was then. But, who are
these wise ones? "he that winneth souls is wise” (Proverbs 11:30). With the
prospect of such rapture before us, what more could be desired from this hour’s
study than that we should be inspired to engage in Personal Evangelism at all
cost, and that we should know better how to do the work that precious time may
be put to its best advantage. The wisdom of being soul winners is easily
discerned by believers. The value of one soul—worth more than the whole world
(Matthew 16:26)—would identify as wise the manner of it, to say nothing of the
awful doom from which it has been snatched, the joys in heaven and in earth that
are occasioned by the reclaiming of one ruined life, the weakening of the
satanic forces by recruiting to cast against him one of his own troops, the
arresting of life’s flow through the bed of evil and channeling it through a
course of usefulness and honor, or of the eternal reward to be received by both
winner and won. Any one ot these benefits would abundantly declare the wisdom of
the soul winner, while all of these, with so many others, attend the salvation
of each soul.

Beloved, the one who is not engaging in this work and making it his business—his
vocation— and all other endeavors but side lines— avocations—is permitting the
glory above the stars and the ’oys beyond comprehension to slip through his
fingers as grains of sand in the hands of a playing child. Those who waste their
opportunities by neglecting personal evangelism are sure to regret it, either in
time or in eternity. What was said of the saints scattered from Jerusalem—“they
went everywhere evangelizing”— should be said of every child of God today. If we
fail to do this of our own choice and accord, who knows but that God may cause
persecution or war to drive us from our shells and scatter us to the four winds,
even against our wills, that his will may be done in earth as ic >s in heaven?
The Jewish converts in Jerusalem held the gospel unto themselves unt-l
persecution, led by Saul of Tarsus, drove them from their complacency (Acts
8:1-4). Will we force God to treat us the same way to make us personal workers
with definite feelings of individual responsibility to the lost and dying souls
that go screaming into eternity? How, 0 how, can we sleep at night without
having tried to gain some soul for the Savior during the day? My effort today is
not to enable you to make straight “A’s” in your personal evangelism. If I can
inspire you to make nine “B’s” our study will accomplish all for which I could
hope, and all for which I pray. Many books have been written on plans and
practices; and, for this reason, this lesson shall not deal with the actual work
itself but with the foundation upon which each may build according to his own
initiative and personality, and according to the needs of the particular field
in which Providence may place him. It shall be mine to discuss the
qualifications for personal evangelism, and leave specific programs for another
speaker at another hour.

Perhaps it would be well to explain a little more in detail why this line of
study is being pursued. When people are fully qualified to do the Lord’s work,
in the Lord’s way, and according to the Lord’s will, there is no power that can
overthrow the plan or defeat its ultimate success. Progress may be slow at
times, and difficulties may seen unsurmountable, but success crowns the efforts
of those who qualify themselves for some noble endeavor and who follow up with
prayerful, faithful work. These are the ones who take advantage of opportunities
presented, and who turn seeming defeat into other channels of usefulness and
blessing. The one who isn’t qualified couldn’t make the most of an opportunity
were it handed to him on a silver platter. He wouldn’t know what to do with it
and would probably so misuse it as to do more harm than good. We must therefore
be qualified for the great work before us. I trust that this may suffice to show
why I direct your attention to the qualifications, which are here, rather
arbitrarily, divided into three groups of three “B’s” each, for simplicity of
study and ease of remembering.

I. Physical Properties for Personal Evangelism Be Neat. The young man, perhaps
John Mark, was not prepared to deliver the story of the Christ when, at Jesus’
arrest, he fled naked (Mark 14:51-52). Neither was Peter properly clothed for
teaching others the truth the morning Jesus appeared to him and his companions
after they had loiled all night and had taken nothing (Jonn 21:7). Men and women
who appear publicly clad in such a fashion ihat they could not take off any more
and stay out of jail are poor representatives of the purse of all living. The
virtue of modesty must ever adorn the profession of Christianity and the dress
of the saints must become the purity of their thoughts. Best results will
usually follow when the worker dresses in keeping with the community. He should
not over-dress, lest he become a laughing stock, any more than he should
underdress, lest he damage his influence by being thought immoral. Circumstances
will have to determine whether or not hat and gloves are to be worn or a
handkerchief placed in the lapel pocket, but neatness is a must. Be Clean. This
part of personal evangelism should go without saying; nevertheless it must not
be forgotten. This applies to body and clothes—to finger nails, shoes, and
breath. Although sinful practices and thoughts are primal ily rebuked,
uncleanness of the physical body comes into the picture in the words, “Having
therefore these promises, dearly beloved, let us cleanse ourselves from all
filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2
Corinthians 7:1). The same thought is conveyed through the words, “therefore
glorify God in your body, and in your spirit, which are God’s (1 Corinthians
6:20). Then, think of the powerful words of James, “Wherefore lay anart all
filthiness and superfluity of naughtiness” (James 1:21). The word “filth” occurs
in the Bible four times; “filthiness” occurs sixteen; and “filthy” is found
sixteen. In morality, the word signifies sin, but relatively, it means dirty.
Keep your clothes, body, and mind clean. Be Erect. Haughtiness is repugnant but
slouching is about as bad on the other side of the balances. Stand up, or sit
up, hold the shoulders comfortably back, and fear not to look the person with
whom you are talking in the eye. Show by your open countenance and pleasant
expression that you are sincere. The one engaged in personal work must flee
those things which, were they known, would cause shame. Paul counseled Timothy,
“Flee also youthful lusts” (2 Timothy 2:22). When Peter said to the lame man at
the beautiful gate of the temple, “Look on us” Acts 3:4), it is evident that he
desired eye to meet eye. This requested look is not “to gaze at” as upon
something remarkable, but voluntary action to lift the eyes and see the humble
sincerity of Christ’s servants. We are not in the business of peddling tales or
of engaging in sinful practices; therefore, we are straightforward in looks and
speech.

These are all that I here mention of the physical properties and I am sure you
think of any number of others; but remember, be neat, be clean, and be erect.
Now, let us consider some qualities of the mind conducive to good results in our
house-to house visi-tation.

II. Mental Attitudes for Personal Evangelism. Be Alert. Although Christians are
commanded to be sober and studious (1 Peter 5:8; 2 Timothy 2:15), these mental
attitudes are not to be confused with being slovenly and lazy. However tired may
have been the body of our Lord, his mind was continually awake to the needs of
humanity. Mental burdens that would have soon destroyed a weakly physical frame
were borne by him through all the (lays of his earthly ministry, for he could
see the end from the beginning. Paul’s alertness led countless souls to the
Savior by moving him to take advantage of every opportunity: in heathen cities
he converted idolaters (Acts 17), in jail he taught the jailer (Acts 16), in
shipwreck he found occasion to teach the islanders (Acts 28), in Rome he even
converted some in Caesar’s household (Php_4:22). We must be careful not to let
complacency overtake us with the illusion: “We have the truth for them; let them
come and get it.” Be alert, active, awake, ready to help anyone, any time. Be
Happy. If one is busily engaged iii a work for which he is qualified and unto
which he has devoted his life, the problem of unhappiness will largely be
solved. This attitude of happiness in the work of saving souls must be exhibited
even if you must force a smile. Success does not crown the efforts of the
complainers and murmurers; and if others do not see us happy in the religion
which we profess, they will not be too enthusiastic about accepting it.
Happiness may be increased or decreased by exterior circumstances, but it is not
borne of them. It will arise, if ever we possess it, not from what we have, but
from what we are; not from where we live, but from how we live. Preachers and
others sometimes find themselves unhappy when they move into a new locality.
Why? Because of some remembrances that are near and dear, coupled with a degree
of uncertainty concerning what the future may hold for them. A reserve of faith
will turn the uncertain future into a greener field of untried joys, and proper
evaluation of thfe past will deepen the hope for a place where separation will
be forever over. Thus, in the happiness of loving memories, living faith, and
longed-for hope, the hours are filled with labors of love, and smiles and warm
handclasps greet prospective saints. Read Php_4:4. Be Calm. One without a temper
is worthless, but the one who does personal work must keep that temper under
control. No temper means no convictions, no stand, “anybody’s dog that will hunt
with him.” But when the temper is handled properly, one is able to permit
ridicule and sarcasm to jab viciously; yet reply to it without malicious anger
(1 Peter 3:15; Colossians 4:6). Deliberate coolness under fire of attack
develops that gentleness of spirit modeled perfectly by the Lord we love. This
gentleness is the strength of the lion gloved with the tenderness of a mother’s
love. Remember, brethren, if you forget all else I say we are dealing with the
most precious thing in the universe when we deal with the ever-existing soul.
Handle it carefully, calmly, prayerfully—you might bruise it; you might
contaminate it; you might lose it! Calmness in thought, in speech, in action
must be our constant endeavor. Patience should be more evident with each passing
day; yet, alas, it is not always so. Things, so simple and clear to us,
misunderstood by others are likely to make us sarcastic, caustic, and bitter.
Remember always, the tender, precious soul located within that body, and act
calmly, deliberately. I'm sure here, too, you are able to supply many other
mental attitudes to be developed by the children of God, but I hasten to leave
this section of qualifications for the third set of “Be’s.” This time in the
realm of the spiritual realities.

III. Spiritual Qualities for Personal Evangelism. Be Converted to the Christ. Do
I hear someone saying, “We all understand that the one to engage in this work
must be converted to Christ”? Well, brethren, evdiently some do not. Although
this statement is a sad commentary on members of the Lord’s body, there are
those even being supported by faithful brethren to win souls for the Master, who
themselves are not converted to Jesus Christ. Oh, yes, they tell others that he
is the Son of God and the Savior of the world; they proclaim faith, repentance,
confession, immersion, worship, and service as ably as any others; yet possess
not the spirit of primitive Christianity. They backbite and devour one another
and seem to think they best climb by stepping on other’s heads. These know all
the evil and dirt on all the preachers, elders, and congregations, and fill
their private conversation with the garbage of hearsay. They may be converted,
but not to the Christ of Calvary. We must not “ostrich-like” hide our heads
under the sand of unconcern and suppose that all is well, but we can keep our
noses out of other people’s business and remain speechless in matters that are
not our concern. Our business is to preach Christ without fear and without
favor. We must learn to sell him, not ourselves; and, to do it, the same must be
said of our living that was said of Macedonian giving; they “first gave their
ownselves to the Lord” (2 Corinthians 8:5). When one is first brought unto the
light and is persuaded to walk therein, enthusiasm akin to fanaticism radiates
through his words and deeds. Sometimes unsympathetic listeners dampen the fires
of early devotion; and, all too often, a coldness on the part of older brothers
and sisters causes a leaving of first love (Revelation 2:4) and the deadly
disease of discouragement fastens itself upon the soul. When we are truly
converted to Jesus Christ we will realize that disappointments and failure come
not from him, and we will be able to climb through these to higher planes of
Christian living with the same noble spirit that was exhibited by him in the
midst of his enemies. We must develop ourselves into the likeness of the
incomparable Christ. When we recognize him as the one altogether lovely, the
lily of the valley, the bright and morning star, the choicest gem of all the
treasures of which earth and heaven can boast, the one that must be possessed
for without him all our goodness turns to ashes and soot, we begin to see but
faintly the spiritual quality standing behind personal evangelism.

Brethren, we would be but deceiving ourselves were we to suppose that we are
converted to Christ while we have no desire to live for him, to live for right,
and to tell others about him. The one who thus claims must surely not understand
what is real conversion. He may be no better than the sectarian who supposes
conversion is some feeling he has never felt or hearing some voice he has never
heard. Christ must become our all in all—our one absorbing thought. With Paul we
must learn to say, “I am crucified with Christ, nevertheless I live, yet not I;
but Christ liveth in me. And the life which I now live in the flesh I live by
the faith of him who loved me and gave himself for me” (Galatians 2:20-21).

But, beloved, there are some converted to Jesus Christ—at least in a sense—who
are not converted to the gospel of Christ. They love him in so far as their
instruction goes, but of them it is true, as it was of the Jews of old, “My
people are destroyed for lack of knowledge” (Hosea 4:6). Or, as Paul wrote,
“Brethren, my heart’s desire and prayer to God for Israel is, that they might be
saved. For I bear them record that they have a zeal of God, but not according to
knowledge. For they being ignorant of God’s righteousness, and going about to
establish their own righteousness, have not submitted themselves unto the
righteousness of God” (Romans 10:1-3), We are to be converted to him, yes; but
we must not be led to think that conversion to the loving and kind spirit of
Christ is the end of the matter, and we are fully prepared for personal
evangelism with this alone as our spiritual stock in trade. Be Converted to the
Gospel. Paul was thus converted, and wrote to the saints in Rome, “I am ready to
preach the gospel to you that are at Rome also. For I am not ashamed of the
gospel of Christ; for it is the power of God unto salvation to every one that
believeth; to the Jew first, and also to the Greek. For therein is the
righteousness of God revealed from faith to faith: as it is written, The just
shall live by faith” (Romans 1:15-17). Unto the Christians in Corinth, hear him:
“And I, brethren, when I came to you, came not with excellency of speech or of
wisdom, declaring unto you the testimony of God. For I determined not to know
anything among you, save Jesus Christ, and him crucified” (1 Corinthians 2:1-2).
In the same letter, a while later, he wrote, “Moreover, brethren, I declare unto
you the gospel which I preached unto you, which also ye have received, and
wherein ye stand; by which also ye are saved, if ye keep in memory what I
preached unto you, unless ye have believed in vain” (1 Corinthians 15:1-2). The
simple, plain plan of human redemption recorded on the sacred page must be
regarded as law and order above and beyond appeal or improvement. “Back to the
old paths” must be our plea; “what does the Bible say?” must be our prayer!
“Where the Bible speaks, we speak; where the Bible is silent, we are silent;
call Bible things by Bible names; and, do Bible things in Bible ways,” has been
made light of even by some brethren who either did not realize what they were
saying, or who have insufficient respect for what God has said and too much for
their own think- so’s. To engage in personal evangelism that will convert to
Christ, we must be converted to the gospel. “Whosoever transgresseth, and
abideth not in the doctrine of Christ, hath not God. He that abideth in the
doctrine of Christ, he hath both the Father and the Son. If there come any unto
you, and bring not this doctrine, receive him not into your house, neither bid
him Godspeed: for he that biddeth him God-speed is partaker of his evil deeds”
(2 Jno. 9-11). Moreover, Paul warned that God’s final curse would rest upon all
who preached any other gospel than that which had been delivered by the apostles
in that first century. Conventions and assemblies cannot annul one line of
sacred writing, and any practice, contrary to it, if followed by majority or
minority, will result in defeat far worse than destruction. Oh, the need we have
for the incomparable gospel! Do not compromise it; do not change it; do not
misrepresent it, brethren, beloved of the Lord.

Faith, repentance, confession, immersion, worship, service, and keeping
ourselves unspotted from the world are the basic tenets of the gospel. Be sold
on them, believe them, obey them, and teach them wherever you go. We must never
become so absorbed in popularity and pride that we will permit opinions or
practices to change, modify, or alter our teaching of that which is written. The
gospel is the mold which turns out Christians, and the least change casts
reflection on the master Carpenter who prepared the mold. However pleasant the
personality, fluent the speaker, or winsome the manner, unless one knows the
gospel and is willing to practice it and to preach it kindly, yet firmly, he is
a detriment to the cause of Christ. The gospel does not end with the four steps
by which one enters into Christ, but the one not converted to these cannot do
personal work that will save souls. Scriptural worship of singing, praying,
studying, communing, and giving must be maintained at all cost and the one doing
personal evangelism must be thoroughly converted to these items of Christian
worship. Compromise here is as fatal to acceptable worship as compromise in
morals is fatal to Christian living, and all must know that a life of purity is
a positive demand of the gospel of our Lord. The personal evangelist—the one
endeavoring to save souls through his daily contacts as distinguished from
pulpit evangelism—must believe every word of holy writ and permit the same
teachable spirit to possess him that he expects to find in the one he is
teaching. To be converted to the gospel without being unto Christ will enable
him to know the truth concerning his own and the other’s duty, but will make him
harsh, sarcastic, and smart-alec. His conversion unto Christ, with its
characteristic qualities of humility, thankfulness, and love must travel
hand-in-hand with his conversion to the gospel, which will make him stand for
right.

However, even here some are converted to the gospel of Christ—in a sense—without
being converted to the church of Christ. Fundamentally, this is impossible; but
there are those who believe the gospel in its basic principles who have much to
learn con-cerning the church, its place, and its work. Be Converted to the
Church. This is God’s ordained sphere for religious behavior and it must be
respected. “These thing write I unto thee,” said Paul, “hoping to come unto thee
shortly: But if I tarry long, that thou mayest know how thou oughtest to behave
thyself in the house of God, which is the church of the living God, the pillar
and ground of the truth” (1 Timothy 3:14-15). One is to have deep and profound
respect for the church; that is, for Christ and his people. Its provided safety,
its work, its position, and its life must be the constant concern of those who
work to make it grow. The organization that God appointed for the church is to
be respected and taught unto others. The elders, deacons, evangelists, and
teachers comprise the corps of members, and each is to fill his place in harmony
with the will of God. Unto this we must be converted; we must realize that no
improvement can be made in it; we must not be guilty of changing God’s order in
any particular. Being converted to the church is the end of carelessness in
at-tending services, and the beginning of earnest and de-voted prayers and
efforts in its behalf.

Some of our younger preachers seem to have the idea that they are to go out and
run the church—that they know more about it than the old gray-headed elders.
Some unscrupulous older members have taken advantage of their youth, boosted
them to the skies, and convinced them that none are qualified to be elders, we
should get rid of the ones we have, and turn the work of the church over to
leaders and committees. And some, not being converted to the church of Christ,
have fallen before such wanton blasphemy. Beloved, may I beg you, realize that
the church Jesus established cannot be improved upon in any particular: in
position, in practice, in organization, or in doctrine. Believe in the Christ of
the church, and believe in the church of Christ. Until one is thoroughly
converted to the one church of the New Testament, and to the New Testament of
the one church, he is not qualified spiritually to teach the gospel of Christ
and lead others out of darkness into light.

There is no realm this side of glory that is as high or as holy as that occupied
by the church of Jesus Christ. This lofty position, properly appreciated,
enables us to worship God in the pure air of heavenly atmosphere and serve the
interests of purity and truth far above the low lying clouds of envy, malice,
and deceit. Here we have communion with our Lord; here we have the blessed
association of saints and angels; here we labor and pray; here we have all our
spiritual needs abundantly supplied. The thing that is difficult to explain,
however, is how some will argue for the church and declare with vehemence how
they would not want to live in a place where the church is not permitted to
exist, yet will be dilatory, slothful, and careless about their attendance and
support. These may be converted, but not to the church. When they are converted
to the church of Christ, they will be converted to the divine way; when
converted to the gospel of Christ, they will be converted to the divine work;
when they are converted to Jesus Christ, they will be converted to the divine
word. Thus converted, no power in earth can, and no power in heaven will,
overcome them or defeat their ultimate success. When we are converted to the
divine way of doing the divine work according to the divine word, our
qualifications will be complete for personal evangelism.

IV. Conclusion. There are three motives that prompt us in the great work before
us: faith, love, and fear. Faith moves us because God commanded us to go and
tell the story to the lost and dying world (Matthew 28:18-20; Mark 16:15-16; 2
Timothy 2:2; 2 Timothy 4:1-8). Love drives us to teach others the truth because
our joys in Christ increase to the happiness of all concerned when they are
shared with others (Luke 15:6; Luke 15:9; 1 John 4:1621). Fear, not for
ourselves but for others, sends us out into the highways and hedges to locate
the lost and rescue them from certain destruction, plucking them as firebrands
out of the burning (2 Corinthians 5:10-11; Galatians 6:7-10; 2 Thessalonians
1:7-9). These motives will give prayer to the spirit, impulse to the heart,
action to the body, and tidings to the lips; and who will be able to withstand
the onslaught of truth when these motives and these qualifications take control?


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  CHAPTER 15: THE POWER OF THE PRESS
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THE POWER OF THE PRESS THE POWER OF THE PRESS Frank Winters

“Blest be the gracious power that taught mankind To stamp a lasting image of the
mind! Beasts may convey and tuneful birds may sing Their mutual feelings in the
open spring. But man alone has skill and power to send The heart’s warm dictates
to the distant friend. Tis his alone to please, instruct, advise Ages remote and
nations yet to rise.”—Crabbe No art ever discovered by mortal man has affected
the human race as has the art of printing, and since its invention in the 15th
century, no other instrument tality has even approached the printing press in
influence upon the the life and history of mankind. A wise one of old has said,
“What gun powder did for war, the printing press has done for the mind.” It gave
a new element of power to the race, and, from that very hour, in a most especial
sense the brain and not the arm, books and not kings, were to rule the world. In
no field has this God-given power been more ef-fective than in the Christian
religion. Before the Ref-ormation, the suppression of the Bible by the Roman
church is well known to us all. But in the Reformation the Bible was freed, and
the leaders of this movement sought to have it freely distributed everywhere and
made accessible to all men so that they might form their own opinions of the
doctrines it revealed. The Bible after the Reformation became the popular book
of the world, the book that did more than all other books to change the
condition of affairs. This occurred because the art of printing was discovered
just before the Reformation, as if in the providence of God, it was designed at
that time to give this precious volume again to the world. And so, Agnes
Strickland, an eminent English authority, said, “The Reformation was cradled in
the printing press and wfis established by no other instrumentality.” The Bible
was the first book ever printed and has been ever since that time the most
frequently printed of any other book. And, thus, this living word of Cod seems
to be waiting for each generation bom into the world. In the Restoration
movement, the productions of the press went flying into thousands of places, and
though, as they have been described, these printed words, silent as snowflakes,
yet more powerful and far-reaching than the preaching of great evangelists. To
this good day, for weal or woe, the press is the unequalled power to disseminate
the ideas of men.

We suppose that in the heart of almost every member of the church of Christ
there has often arisen a burning desire in some way to make known to those of
the outside world our distinctive plea for primitive Christianity. Grateful in
oui hearts that by the provi dence of God we have come to know the truth in
Christ, those truths so essential to the salvation of men; believing that we
have found the key to the answer of our Savior’s prayer for Chiistian unity, we
all yearn to share this knowledge with our fellow- men. We are so thankful for
every faithful preacher of the gospel of Christ and thankful for every spiritual
religious paper among us, yet we all know that it is next to impossible to get
the outsiders generally to come into our churches to hear the gospel preached
and that our religious papers they will not read. It has made us realize the
desperate need of some way and means to reach this vast untaught multitude who
are with us always; who are the victims of a divided Christendom; who may never
know the true way of salvation; and who by the mandate of the great commission
are our responsibility.

About twenty-five years ago, the body known as the “Disciples of Christ” held a
world convention in Oklahoma City. Thousands of delegates were there from every
nation on earth, and the city was exerting great effort to do them homage.
Imagine our surprise when, on Sunday morning, we opened our Daily Oklahoman to
find the entire front page covered with as fine a treatise as I have ever read
on the plea for the restoration of the original church in doctrine and practice.
I thought about it many times and of what a wonderful and unique medium through
which to bring the truth to those who know it not.

About the beginning of 1943, the radio program of the Culbertson Heights Church
of Christ by Brother Banister was cancelled because of the radio needs of the
Department of War. I had never forgotten my impression of the newspaper
publicity, and when the idea was presented, the elders and our preacher were
enthusiastic about trying it out. Your humble speaker was asked to do the
writing under the supervision of our elders and minister. But even after we were
authorized to do so, I hesitated to begin, feeling my own incompetence for such
a responsibility and also not knowing how this would be received by the public,
and by the church, and by the newspapers themselves. We printed one article and
it was received with so much approbation that we began publishing an article
each Saturday on the church page of the Oklahoma City Times and each Thursday in
the Daily Oklahoman. It was most graciously received by the brethren everywhere
and the other congregations of Oklahoma City gladly joined us with their
endorsement and financial support. For more than two and one-half years we ran
the articles in the name of the congregations, as my own name, at my suggestion,
did not appear. I think the combined circulation of the papers was about 250,000
copies per day. There is a conspicuous place, nicely printed, where “he who runs
may read,” was a brief sermon, and our hearts were made glad that so many
essential truths, which by the grace of God we had discovered, might also be
brought before the nr'nds of a multitude of souls for whom Jesus died as well as
us.

I should like just here to pay a word of loving tribute to the preachers of
Oklahoma City, every one of them, who so graciously assisted me in every way
they could in the preparation of these lessons. The gospel papers also extended
a friendly hand everywhere, and we are especially thankful to Brother Hicks and
the Christian Chronicle for publishing so many of the articles, as other papers
did also, and to all of them we shall be forever indebted.

People of other cities and other states asked permission to print the articles,
and to these we tried to lend every assistance. None of the material was ever
copyrighted. In the Oklahoman and Times, the Tulsa World, the Wichita Eagle, the
Kansas City Star, and others, the brethren published the articles for two years
or more, and we have never received from the brethren any report but of
commendation, this was not because of any ability of the writer, but of the
principles set forth from the word of God. When Brother Willard Collins
published the articles in a Nashville paper, he gave my name and address which
was not given in the other publications. So from Tennessee, we received a goodly
number of warm and dissenting letters from sectarian readers. I think we
received letters from the brethren in almost every section of the country and
numerous letters from those not members of the church. We printed about 7,000
copies of a booklet containing most of the articles, and they have been widely
distributed, practically with-out any charge, where the churches would like to
re-produce them in their local papers. In our opinion, they have been reproduced
in 100 or more papers in the country. We have never endeavored to carry on a
campaign to promote their publication in any way. When, during the war, the
newsprint became so scarce that our articles were cut down to almost nothing, we
discontinued them, yet we still receive inquiries and send out a few of the
remaining booklets for the use of some church in publishing them. If my ship
comes in some of these days, we plan to take up again the publication of the
booklets and encouraging this method of teaching.

Now, like the radio, it is not possible to obtain great visible results
immediately or to measure the good that has been done. We believe its success
was all and even more than was expected. We checked enough to believe that
almost every denominational preacher read the articles. Tn a multitude of
personal inquiries, it seemed as if half of the people were reading them, but
this is too great a percentage to be true. One leading Oklahoma evangelist
estimated that ten to twenty thousand people in Oklahoma read them each week. We
do know that a widespread interest was created in the teaching and in the
church. The greatest apparent good was the heartening effect and encouragement
it gave the brethren over the country, both the large congregations and
particularly the small ones. Everyone knows that outsiders do not know what the
church of Christ stands for. It is generally believed to be a backward
denomination of some kind, with narrow beliefs and doctrine, inferior to the
large groups in learning or the quality of its religion. Many small
congregations were thrilled to see the very heart of Bible teaching set out in
their papers so that the world might know that back of their simple services in
often unpretentious buildings, there was a unique philosophy of true religion, a
religion such as those people didn’t know existed. We labored as never before
and prayed continually that the lessons might first be true to the word of God,
then that they might be practical and effective. They had to be brief, not alone
because of advertising rates, but because long articles they will not read. We
tried to make them pointed, but not offensive.

Some of the lessons were on first principles, some on church organization, some
inspirational and devotional, endeavoring to stress the need of religion. Above
all, we desired that they might breathe the Spirit of Christ, as we tried to
teach the correct form and doctrine. The press has this advantage of the radio.
The in-terested reader may go back and read these words again and again, as many
have told us that they did. Many outsiders and innumerable numbers of our
brethren made scrapbooks of the articles and have preserved them.

We believe more people are reading religious writings today than ever before. In
a world faced with such crises as those with which we are confronted, the
interest in religion seems constantly increasing. People seem to be looking and
groping for something real and reasonable and genuine in the realm of the
spiritual world. And right here, we should like to advance an idea for the most
earnest consideration of everyone of you. The years of our lives are slipping
rapidly by and we are ever conscious of our bounden duty to make disciples of
those about us. But sometimes it seems that we Christians are still for the most
part in possession of our one talent. Inasmuch as it is impossible to get the
masses of humanity to come into our churches and inasmuch as we have newspapers
going into every home in the land, it has seemed to me that we might have a
program by individual congregations throughout the brotherhood of publishing our
distinctive plea for New Testament Christianity. We think this might eventually
lead people away from denominationalism. It could not be done in a day, but it
could well be the mustard seed to produce a great tree, and it might almost work
a revolution in the religious world. The mourner's bench has disappeared, and
such doctrines as total depravity, personal election, and the impossibility of
apostasy are no longer believed by a great many people who are members of
churches teaching those things. We think a reason is that teaching, largely by
our own brethren, has done much to remove these erroneous doctrines. The
influence of our published sermons could be brought to bear upon our sectarian
friends in their own homes and churches. I know that they must come to Christ in
his own appointed way, but this teaching would create a world of thinking and
the waves of its influence would surely widen and extend to the eternal shore.
The hearts into which these truths might fall could yield a hundredfold in days
to come. Reason tells us that multitudes, not reached in any other way, could
thus be led to Christ, and our obligation under the great commission to preach
the gospel to every creature could be largely fulfilled. The religious press of
our own people has always been a mighty power. Only eternity can tell the extent
of the good that has been done as able men of God have given unto the world
those books and papers that helped us all to keep the faith “once delivered to
the saints." When innovations and error threatened, the use of our publications
by mighty men of valor has defeated the enemy time and time again, as brethren
reasoned together with the word of God in their hand and with the spirit of
Christ in their

But, Satan, not to be outdone, knowing the power of the press also, has
sometimes tempted good brethren to write and publish some very unjust and
hurtful things which make us bow our heads in sorrow and shame. Like all other
powers, the press may become an instrument of evil to do great injury to the
cause of Christ, and for which every writer must give account when we all stand
before the judgment bar of our Father in heaven. Constructive criticism is
sometimes necessary, but let us all make sure that it is given in brotherly
love.

Love is the greatest thing in our religion by far, but I think it is the most
neglected and most needed of all, not by just a few members of the church, but
by every last one of us, including preachers and elders and writers as well. On
that last beautiful night, when the Lord gave unto his disciples the new
commandment of brotherly love, he gave them the spirit of Christianity. He told
them, then, that this was to be the badge of discipleship to help them convince
and convert the world. It was the magic power accompanying the preaching of the
word of God whereby millions in the first age of the church were converted to
Christ, and the history of the world was turned around. It was the divine spirit
couched in the word of God as it was written down. Its loss was one of the chief
causes of the great apostasy. The alarming words of Chrysostom, as he wrote in
the Fourth Century, declare that because of a lack of love such as existed in
the early church they were unable to convert the heathen in his time. It is
significant that this great man, already in the shadow of the dark ages, said
that he feared a great calamity from heaven was about to come upon them and
attributed its primary cause to the fact that brotherly love of the early church
had been, by the professed disciples of Christ, abandoned and forsaken.

I feel sure that it has never been fully restored. I know we have many instances
of it, but not that degree of it that originally bound them together more
closely than the ties of flesh and blood. Preachers and elders, as one who
realizes his own need of love every day and as one who has seen love work
wonders in the church, let me say in conclusion: If we are to restore the old
paths of Christianity, we must restore, not alone the form of the doctrine
important as that is always, but we must restore the old path of brotherly love
which is the main thoroughfare in that blessed way of life. When we preachers
and elders- preach more and more the love of the 13th chapter of First
Corinthians and lead our people into it; when men going out to preach the gospel
of Christ to the world have hearts filled with love and are able to inspire with
love those who hear them preach; when we who write make sure our writings are
such that all men shall know we love one another; we shall behold in the church
the Spirit of Christ as it was in the beautiful beginning.


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  CHAPTER 16: THE WORK OF THE CHURCH IN JAPAN
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THE WORK OF THE CHURCH IN JAPAN THE WORK OF THE CHURCH IN JAPAN R. C. Cannon

Those who deeply believe in the Lord Jesus Christ, believe in him for all
mankind. For to know him is to desire that all men know him, and to experience
his redeeming grace is to become a debtor unto every man. We can be grateful and
rejoice in that the churches of Christ are becoming increasingly aware of their
universal mission and glorious destiny. Today, we have more workers on the
fields, at home and abroad, than in any other time since the beginning of the
restoration movement. But let us not tarry long in this comparison of ourselves
with ourselves lest we become deceived to reality. Our achievements are far
short of our potentialities and our accomplishments are indeed meager when
compared with the tasks that lie ahead. Our opportunities are limitless and our
potentials are as boundless as the grace of him who giveth increase to the
sower.

Though our mission is to preach Christ to all nations we must use wisdom and
discretion in the dispersion of our resources. Little can be gained by butting
our heads against an iron curtain, or even a bamboo curtain. It seems wise to
concentrate our efforts in those areas where the doors are open and the curtains
rolled up. During the first century the ambassadors of the kingdom exercised
just such wisdom as I have suggested. Paul, for example, trekked all the way
across western Asia-Minor without preaching a sermon to the millions who knew
not Christ.

Why? It seems that the people of Macedonia were ripe unto harvest; they were
calling for the gospel. Furthermore, when he found his own people with closed
ears and hardened hearts he turned to the Gentiles. It is my conviction that the
kingdom will make greater progress if we will operate on the implied principle
that the resources dispersed to various areas should be commensurate with the
opportunity.

I beg, not to be misunderstood. I am not suggesting that funds already dedicated
to worthy fields of labor be transferred to other fields. I am asking that our
undedicated resources be concentrated and dedicated to the immediate areas of
greatest opportunity. Neither am I interested in fostering competition between
fields, I am solely interested in using our talents where they will accomplish
the greatest good for the Kingdom of God. It is my conviction that there are
several specific areas on the globe today that offer more than an ordinary
opportunity for the church to do her work. Thanks to Divine Providence. It is my
purpose today to present to you the work of the church in one of these
areas—Japan. It is not my desire to stir you with false impressions, but to
challenge you with facts. It is my conviction that the Lord has opened a door of
faith unto the Japanese.

Japan—An Open Door Nations are slow to learn from each other. The people of each
believe that their culture is at least equal to if not superior to the cultures
of others. Hence, the transfer of cultural patterns or portions of those
patterns from one people to another has usually been a very slow and unconscious
process. The pride of the people has forbidden that it be otherwise. Hence,
Christian workers of one culture entering a foreign land of another culture are
at a definite disadvantage; they are immediately an insult to the pride of its
citizens. What would be our reaction, for example, should thousands of Indians
enter our land with the avowed purpose of teaching us and converting 11s to
Hinduism? Our reaction would be sharp and immediate. We believe we have the only
true religion; they, of course, hold similar convic-tions about their beliefs.
It is important to note that history gives us an exception. There is one nation
in particular which has consciously sought to adopt the cultures of other
countries. Papan is this outstanding example of conscious transfer. Professor
Vinacke of the University of Cincinnati, in his recent book, “A History of the
Far East In Modern Times,” wrote: “. . . the thing to be remembered is that
Japan has never been averse to recognizing her own cultural deficiencies, and
remedying them by drawing upon others for what she lacked. Her arts and crafts,
her religions, except Shinto, her adminis-trative ideas, her philosophical
systems, even her written language, were gifts from the continent or had been
modified in the light of continental ideas. Thus there is no inherent repugnance
to imitation or the borrowing of foreign ideas or practices which have value to
Japan.” Twice in her history Japan consciously borrowed extensively from other
cultures: in the period from the fifth through the eighth century from China and
in the nineteenth century from the West. And at present she is weaving threads
of Western culture into her own pattern at a very rapid rate. This is signifcant
for those of us interested in preaching the gospel of Christ. The Japanese have
been historically conditioned for the reception of Christianity at the hands of
Western missionaries.

It is also significant that the two great reformations in Japan’s history
developed simultaneously with the adoption of elements from foreign cultures.
Following the first reformation, beginning about the sixth century, Buddhism
became the predominant religion and reigned supreme. After the second
reformation, the Meiji reform of 1868, Shinto became the dominant religious
force. Japan, is now in the midst of her third great reform and Christianity has
her first real potential opportunity to become the predominant religion. Such
would mean the salvation of millions. This is the opportunity of the hour for
which God will surely hold us

Japan is a power vacuum. You and I know that when a void occurs, immediately,
forces rush into the unfilled area. If it is a vacuum caused by the displacement
of air, then air rushes in. If it is a political vacuum then political forces
rush to fill the area. We also know that the vacuums of life and thought will
not go unfilled. The law is as certain as that of falling bodies. For example,
Japan became a military vacuum and the forces of the United States occupied the
land; had she not done this some other force would have. Japan above all is an
ideological and religious vacuum. On this point I would like to quote from the
Japanese men who head the National Christian Council in Japan. “We had been
taught that we were a divine people, with a divine emperor, and therefore with a
divine destiny. When the defeat came that whole philosophy of life was
shattered. It left a vacuum in the soul of Japan. There are five forces moving
into that vacuum to try to take over the allegiance of the people: Shintoism,
Buddhism, secularism, communism, and Christianity. The first two are
deep-rooted, but morally too feeble to take over the reconstruction of the inner
chaos. That leaves three—and of the three, Christianity in many ways has the
most favorable chance.” General Douglas MacArthur adds his wisdom in these
words: “The Christian Church has an opportunity in Japan today without precedent
anywhere or at any time in the past five hundred years. And it is not only the
Church that is on trial. The entire democratic ideal of Western civilization is
likewise on trial.”

Hence, the events of history have brought about a fullness of time. The Japanese
have learned how to receive gracefully from the lands of others; her third great
reformation finds Christianity potentially capable of becoming the leading
religious force; and the vacuum in Japan’s soul is the Macedonian call of the
hour in the Far East. And it is imperative that wo act now with a tremendous
mission force lest unchristian powers fill the void.

Four Years of Progress in Evangelism and Local Work. It has been slightly more
than four years since workers from the churches of Christ entered the postwar
mission field of Japan. The achievements of this brief period are an amazing
story of progress, a story which bears testimony, first, to the greatness of the
opoprtunily and, second, to the increased vision and dedication on the part of
the American church. Today, there are hundreds of individual Christians and
dozens of congregations maintaining twenty-six American workers and more than a
score of native workers on the Japanese field. The twenty-six adult men and
women on the field are distributed within a radius of one hundred miles from
Tokyo. To the south there are three American workers in Shizuoka and two in
Yokohama; to the west there are four (your beloved Bill Carrell, Edward Brown
and their families) in Yamanashi; in Tokyo there are three, and to the north
there are fourteen in Ibaraki. The figures which I shall present to you were
secured through personal on-the-spot investigations in many cases plus survey
sheets that were filled out by people in the local areas. Hence, they should be
fairly accurate. At present there are forty-nine congregations, eleven of which
are restored congregations and the remaining thirty-eight have been started
since the war. They were established in the following order: 1946-1, ’47-6, ’48
9, ’49-5, ’50-7, and ’51-10. Thirty-seven of the foi’ty—nme are located in the
Ibaraki area. Of the forty-nine churches twenty-two own houses of worship, six
of which were constructed in pre-war days. In the beginning of 1948 five native
workers were giving full-time to evangelism and local work; seven were giving
part-time. Today, there are eleven fulltime and twenty-three part-time
evangelists. Most of the latter group are young men who are receiving special
training in our college and enjoy a Paul- Timothy relation to the missionaries.

Each Sunday more than ninety-two Bible classes are conducted among the churches
with an average attendance of 3,181, slightly more than the total membership.
147 mid-week classes are in progress with an average attendance of 3,889. Note,
that about 7,070 persons are being taught God’s word weekly including the
children in Sunday and midweek classes. In addition, 43 hours of Bible are being
taught each week in Ibaraki Christian College to four hundred students.

Furthermore, four congregations are conducting kindergartens. The enrollment is
about 260. The children are in school twenty-four hours each week under the
supervision of more than a dozen Japanese Christians. In Ibaraki there is an
orphan home operated by six Christian adults, who are caring for twenty-seven
children. The home is run entirely by Japanese brethren. There is also a home
for the aged which is now rendering service to thirty people Christian work is
also being vigorously pursued in the two largest hospitals in the State—each
having more than 1200 patients. Bible classes are also conducted each week in
the state prison. This is a summarized story of the progress among the churches.
At the end of each year we find ourselves about 200% better off than when the
year began. Four years ago the church membership was less than 300, today it is
more than 3,000, and this figure does not include those who have been lost to
the church. Four years ago only a handful were studying the scriptures—today
more than 7,000 have the bread of life broken to them each week. The kingdom of
God moves on in Japan. In order that you may better understand how the church
grows in Japan, I will tell you a true story. In 194,8 an intelligent young man,
encouraged by his widowed mother, entered our Christian high school. It was soon
learned that he was strongly influenced by dialectical materialism and was,
therefore, an ardent defender and exponent of his views. Day after day, in class
and out, he battled with his Christian teachers. After more than a year he
surrendered to the Lordship of Jesus and immediately became a defender of the
faith. In the summer of ’49 he came to me with his plea. “Bro. Cannon, there are
ten thousand people in my town without a purpose for life, and the only persons
aggressively teaching these people are the communists; there is not a church in
the whole town.” During the same summer I was able to crowd in a five-day
meeting for his town and a congregation was established. Following one of the
night meetings an elderly gentlemman walked up to me and politely, but
pleadingly said: “I am a retired English teacher from a village two miles north
of here. When I was a young man I became a Christian, but as years passed by I
carelessly grew away from the faith. But, recently I have become thoroughly
convinced that my only personal hope and the only hope for Japan is Jesus
Christ. I beg you to come to my village immediately and tell the marvelous story
of Jesus.” I replied, “Mr. Nomura, nothing would make me happier than to preach
to the people of your village, but my time is completely booked until next
summer. Then, I shall be glad to come.” He hesitated, looked at me with serious
and penetrating eyes, and said, “we have a Japanese proverb which goes like
this, ‘when people speak of doing good things next year the devils laugh,’ and
let me assure you that there are many red devils running free in Japan and if
you don’t preach Christ they will conquer the land.” For a moment T was
speechless, then I thought out loud, “If you can have day meetings I will start
as soon as you can get the people together.” He hastily replied, “the peo-ple
will be waiting for you in the school building to-morrow afternoon.” He was
ocrrect; it was filled.

During this five night meeting I had another visitor who gave me further reason
to believe in the province of God. He was the only doctor in a village three
miles south. He too had been influenced by Christianity in former years and had
come to the realization that Christ was the answer to life’s dilemma. He
earnestly requested that arrangements be made to preach the gospel in his
community; and he promised his large home plus his services which proved amazing
indeed.

During the summer of 1950 my wife and I, with our Japanese co-workers, set up
headquarters in a hotel and conducted meetings every day, (singing school, Bible
study, and preaching) in the three communities of the boy from our school, the
retired English teacher, and to the doctor. As the meetings drew to a close, Dr.
Nagashima said: “There are a number who desire to become followers of Jesus, and
may I suggest that we climb to a lake on yonder mountain for the baptismal
services.” His suggestion was considered good and the following day a party of
about sixty began the long rugged climb. But the difficulties of the journey
were forgotten in the glories of the experience.

Dr. Nagashima, in his thirties and full of energy, led the party. He broke out
in the singing of hymns and almost all the way up the mountain side the group
was singing hymns. As those hymns, praising God and honoring Christ, rose from
the mountain side, I thought, “What a strange, but stirring experience.” Along
the trail there were Shinto Shrines and Buddhist Temples, Shinto idols and
Buddhist images. I recall seeing one stone about six feet high erected in honor
of the horse god, others were in honor of various gods among Japan’s millions of
gods. I’m confident I felt a bit like Paul when he walked through the streets of
Athens. But as we climbed higher and higher the objects of worship became fewer
and fewer, until finally, they were all left below and we were surrounding a
beautiful mountain lake. At that moment I was indeed glad that I had crossed the
Pacific in answer to Japan’s call. I said to the party, “today, by your faith
you have climbed above the idols, sin, and evil of the world below, and have
assembled here under1 the canopy of God’s heaven and in the midst of the
loveliness of his nature to experience his forgiving grace by being buried with
your Lord and raised with him to a new and holy life.” More than thirty were
baptized; the doctor, the retired English teacher, teachers and students from
the local schools. Today there are four congregations in and near the town of
this young man who turned from the skepticism of materialism to faith in the
living God. This is how the kingdom grows in Japan. This is why men and women go
to Japan; stay in Japan and return to Japan. This is why I’m asking the church
to send more workers. Every community can have an experience similar to that
which I have described!

Four Years of Progress in Christian Education Some have asked why we started
Ibaraki Christian College and Senior High School. Time forbids a thorough
answer, and may I say that those who believe in Christian schools for the United
States need no explanation. But, it should be pointed out that Christian schools
are of even greater importance in Japan than in the U. S. More than eighty
percent of our converts are from the youth group, and the majority of them do
not have Christian parents to guide them as do the Christian youth in this good
land. Our problem is not simply one of providing a worship and study experience
on Sunday and Wednesday night. It is a problem of continued nurture and guidance
in Christian living. Furthermore, it is our task to hasten the conversion of
Japan by the Japanese. This means that much of our time must be spent in
training evangelists. Our training program is still lagging behind our
evangelistic program. Young congregations are suffering from lack of native
leadership and the only solution is for us to train the needed workers. There
are other basic reasons which I shall not give. I sugget, if you are not
converted on the matter, that you take a trip to Japan and study the situation.
In April 1948, our school had its humble beginning. Three American missionaries
with four assisting Japanese, 60 first year high school students, a rented
two-room building, a promise from Americans, and a vision comprised the school!
Today, four years later, we have: (1) a thirty-acre campus; (2) a physical plant
and equipment which would be valued at about $150,000 in the U.S. (though it
cost us only about $35,000.) ; (3) a fully accredited Senior High School, with
170 regular students; (4) a nationally accredited junior college with 200
students; (5) a night school—75 students enrolled; (6) thirty students enrolled
in the two-year Bible-training course designed for special students and students
beyond Junior College level. This is actually the third and fourth year of
college work in the field of religion only; (7) seven American families and
about thirty Japanese Christian teachers and office workers. The wisdom of those
who launched this Christian school program has been more than vindicated by its
story of progress. It has been a real servant to the church.

I witnessed our first graduation on March 21, 1951. On that day 46 students
graduated from high school and thirty-five college students completed their
second year of college work. When the graduating high school students entered
our school less than 3% were Christian ;- on the day of graduation more than 60
% had become followers of the Master. Of the 35 college students, only seven
were Christians when they first enrolled; but on that day only one was outside
the body of Christ. That, brethren, I believe to be an encouraging story of
progress. And may I say, that those who know the Japanese students know them to
be among the world’s best. The greatest years of my life were the three years
spent in Japan. You have heard, in very brief form, the story of the progress of
the church and of the school in Japan during the past four years. I trust we
live to hear the story twenty years hence. Today’s progress is being written
largely by American missionaries; tomorrow’s will be written by the Japanese.
Let us act today that we may hasten the conversion of Japan by the Japanese.

Tomorrow’s Progress? People of God are not so much interested in yester-day’s
progress as they are in tomorrow’s progress. You want to know the possibilities
for future growth. As soon as I received the request to speak on this occasion I
sent a message to Japan asking for last minute reports. The information arrived
only a week ago. Here it is: “During the short summer vacation we conducted 30
meetings, baptized 330, and started 8 new churches in Ibaraki State alone. This
was our best summer yet, so far there is no let down. In fact, there is vast
improvement in attitude. More churches, more meetings, more baptisms, and more
preachers are at work.”

Brethren, tomorrow’s progress can be infinitely greater than that of
yester-years. The question is not, “Are the Japanese anxious to listen”; it is
rather, “Are we anxious to go and to send?” And, I hope this question will burn
into our souls until we become so ill-at-ease spiritually that we will take
Christ to the hungry Japanese. Our present force is excellent in quality, but as
to quantity—only a drop in the bucket. It is estimated that forty groups, three
couples in each group, or a total of 240 workers well financed could make a
tremendous impression on Japan and turn thousands to Christ. If such had been
done in 1948 we would have 30,000 members instead of 3,000. But, since we did
not do it then, why not do it now, and you and I may live to see 1,000,000
Japanese following Christ. I’m not talking about impossibilities. It would cost
us only a million dollars each year to do what I’m proposing and that is one
dollar per member for one whole year if every one will act.

But, I can’t spend much time pleading for you to send your 120 couples when we
have two dedicated, capable couples ready to go and no church dedicated to the
idea of sending them. May I say further that these workers are needed badly as
replacement soldiers on the field. Some of our workers have already served four
long years on the field. They need to return. But, it is highly important that
their places be filled. Is there a preacher, an elder, or any other individual
here who will resolve to do all he can to get a congregation to send these
workers?

Foreign mission fields need more than personnel. They need trained personnel.
Christians throughout our land should supply our Christian schools, such as
Abilene Christian College, with funds which enable them to set up special
courses designed to fulfill the needs of each particular field. Men and women
with on-the-field experience should teach these courses in cultural, religious,
and language backgrounds. This will increase our good fruits one hundred fold.

We need church buildings, the most of which can be constructed for $1500 to
$3,000. But, I want to impress on you a specific need. The capital city of the
State of Ibaraki needs a church building desperately. The church there has a
membership of about 100; they own a wonderful lot near the State buildings; they
are a worthy group with real possibilities for the future. For three years they
have met in a public school building and recent news indicates that they will
have to move in the near future. I worked with this church in this greatest city
of the State for three years and I plan to return to this work and city of
70,000. Would it be possible that some one here this afternoon will get behind
this need. The last need which I shall mention is related to our Christian
school. You will be startled to learn that we are able to operate a first-rate
school of 500 students at the unbelievably low cost of $1,500 each month plus
tuition fees. This means that we need a monthly subsidy of $3.00 for each
student. At present we are two months in the red, or $3,000. You who are
interested in Christian education can surely guarantee a monthly gift of $1,500.

We are operating in a school plant that is only one- third adequate. The
situation is embarrassing and definitely crippling to our program. Six buildings
are urgently needed. But, they can be constructed at an average of $20,000 each.
I am particularly interested in some friends of I.C.C. who are dedicated to the
idea of Christian education for Japan; in the long run this will mean Christ for
Japan. I have been seeking for people in all areas of the U. S. who will become
a substitute alumni for our school and faithfully work for it. You may not go to
Japan, but you can begin here and now to make it possible for the Japanese to
learn of Christ. Please see me following this meeting.

Now, in conclusion, permit me to bring a picture to your imagination. Last
summer I traveled for the first time to the East Coast by car. On one occasion I
was driving along quite sure of my location and direction, but suddenly the
highway was lost in the maze of criss-crossing roads and for a time I was
completely lost. Such has been and is the experience of the Japanese people. As
a nation they were traveling a highway which to them was both sure and certain.
But suddenly their way vanished and before them lay the maze of criss-crossing
routes. They stand dazed, startled, and extremely puzzled. Their plight is
further emphasized in that they find themselves without a map and the darkness
of the ages hovering over them. There they stand today, 80,-000,000 strong,
searching, investigating, and inquiring. You say, “Put up a sign which says,
‘The Way!’” But, that is inadequate because others are putting up signs and
each, whether communism, buddhism, or Shintoism, or democracy proclaims to be
the Way. You and I must go to them, man by man; put an arm of concern around
each and say, “Brother of mankind, I am not the Way, but I can tell you of him
who is the Way.” He said, ‘I am the way, and 4I am the light of the world: he
that followeth me shall not walk in the darkness, but shall have the light of
life.’ I believed him; I followed him; I found him to be true. If you arise and
follow him you will find him to be the Way and the Light of that Way. In him
there is no darkness.” As I have spoken you have thought, “What a mar-velous
opportunity!” But, to impress you with the opportunity is only a secondary
desire. I’m here primarily to ask you to make a decision. I’m seeking more than
a conversion. I’m seeking a dedication in lives, prayers, and money. What will
you do that Japan may learn of Christ? Decide now! And carry out your decision
without fail!


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  CHAPTER 17: OPPORTUNITIES IN THE PHILIPPINES
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OPPORTUNITIES IN THE PHILIPPINES


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Source: https://sermonindex.net/books/abilene1952-lectures/
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