Boles Orphan Home . . . Things Have Changed!

By Hayes Reneau

Few members of the church of Christ are unaware of Boles Home. Most know it played a dominant role in the ugly division which exists today. The following article written by reporter Theresa Causbie Dempsey appeared in the Herald Banner of Greenville, Texas, March 27, 1988. 1 didn’t want to reproduce the whole thing, but for fear of claims that I had not clearly stated something, I will. I don’t believe all those churches who are sending support to Boles Home know what it has become, “a small city.” I believe that those who contribute are being told that the benevolence is to support orphans. The article says there are no orphans. Money that is contributed spills over into the school district which offers secular education to many more than the “home” includes. The protests that there is a separation of facilities are purely cosmetic. Read this and pass it along.

“QUINLAN – It began in January 1925 as a home for orphans on farmland donated by Hunt County residents W. F. Boles and his wife Mary. In the 63 years since, Boles Home Inc. has cared for more than 8000 children and remains one of the leading group child care facilities in the area.

“The superintendent of the home, Alan Sowders, said even though the facility has been located in Hunt County since it was established, there is still some misunderstanding about the home.

“He said many people believe the home still to be strictly an orphanage, when it is actually a temporary rare facility for children from ages 5 to 18 years, who, for one reason or another cannot reside with their family for a period of time.

“‘Most people in Hunt County don’t realize we are a family service center. We provide 24-hour-a-day care, the full gamut of what a family would provide,’ Sowders said, ‘plus the services that a child needs outside the home such as counseling. And, work as much as possible with the family to get that child home.”‘

“Sowders said very few of the children now coming to Boles Home are parentless and looking at extended stays at the home.

“‘In the last 15 years the length of the average stay has been dropping. In 1950 the average stay was eight to 10 years. Now if the children are here one and one-half to two years, it’s unusual. About 20 percent are long term – four, five, six years. And that’s when something has happened so there is no other solution.’

“The home superintendent said the facility is supported by the Churches of Christ, whose donations account for about 30 percent of the home’s operating funds. Periodic donations and gifts account for about 30 percent and Sowders said bequests in wills and estates are becoming more beneficial. Very little of the Boles Home $1.25 million annual budget comes from the state and federal funds, he said.

“‘We try to stabilize the children and the family, to get them back where they belong. Here at Boles Home we know we can’t do as good a job as a good home – but we know we can do a whole lot better than a poor home.

“‘We do what we can to aid the suffering, hurt and trauma of a divided home, over which the child usually has no control,’ Sowders said.

“He said that the number one goal is always reuniting the family, but failing that, the home is capable of supplying a child’s need through graduation and standing behind him for his plans after graduation.

“In a partnership, Boles Home Inc., the Boles Home Independent School District and Boles Home Church of Christ, make up a small city. The home facilities include the cottages for the children and their house parents, administration buildings, a commissary and the school buildings which are leased by the school district. A visitor also finds a natatorium, a beef lab, a ceramics lab, an agriculture building and other similar facilities.

“Sowders said perhaps the biggest misconception is that the Boles Home School is a private school for the Boles Home children only.

“Boles Home ISD is a state-supported, state-accredited school district – that just happens to be the smallest in the state in terms of geographic size. Gram Sweeney, the ISD superintendent, said the district covers six square miles, with three of those covered by Lake Tawakoni.

“‘We have 200 students in pre-kindergarten through 12th grade’ Sweeney said. ‘About 30 or 50 of those are from Boles Home, about 80 are transfers and the remainder are from the community in the district.

“‘We are one of the poorest districts in the state, yet with assistance from the home, we have some of best facilities of any Class-A school in Texas. We have an indoor pool, four vocational programs and we are in the second year of participating in TI-IN,’ Sweeney said.

“TI-IN is a satellite educational program sponsored by the Region 10 Educational Service Center that offers smaller school districts the opportunity to teach advanced classes they might otherwise not be able to offer.

“Sweeney said the leasing arrangement between the home and the school district is the only one in the nation. The district employs 21 teachers with one principal and has an annual budget of approximately $750,000.

“Sowders said many social workers think group care for children is an anachronism. ‘We were told 10 years ago that group care was on the way out – that foster care was the way to go. We don’t think that’s always so.

“‘It takes 10 times the adjustment on the part of the child in a foster home than it does here. We don’t become his family, he doesn’t have to do away with his own personality. We encourage contact with the family and intrude as little as necessary.’

“Sowders said in the cottages, which are segregated by sex and age, children learn how a successful family functions from the examples set by their houseparents. A child who can function and get along with others in a family setting, can do so in the community setting.

“One cottage is co-ed. The junior and senior cottage is a mixed group to prepare the teens for independent living.

“‘We want these children to function responsibly for themselves and see living as something they can control. They are surrounded by people who are successful and are on their way to becoming successful,’ Sowders said.

“Approximately 50 children are currently residing at the home, but the budget is set to care for 75. Plans are to begin construction of another cottage within a year.

“Sowders said the families of the children maintain custody and have the right to remove the children from the home. ‘We never say to parents, “You have failed. Now let us take over and you get on down the road,” He said.

“‘We tell people if their child has needs they can’t meet, we’ll help until they can,’ Sowders said.

“Boles Home, which operates under a Board of Directors of I I men, is in the midst of designing a 10 years program -‘Boles 98.’ Sowders said the plan will include campus structures, services, staff needs, necessary funding goals to be reached along the way.

“‘Sowders said, ‘We’ll be here as long as children and their families need help getting their lives in order. We’ll be glad to close down when we’re no longer needed.”‘

There you have it. Boles Homes is growing at a phenomenal pace. Its growth is made possible by exploitation and deception. People don’t know what they are supportingi And furthermore they are misled by misleading reports. One item is herein clarified: Boles Home owns the buildings which they lease to themselves, under the term Boles Home ISD. This in turn is shown as a deficit. Likewise, milk, meat, and vegetables from the Boles Home farm is in turn sold to themselves at prices far above retail. This too is shown as a deficit. Goods gathered by churches to feed the orphans are picked up and sold at the commissary.

Money is gathered in from the State and Federal governments, property rentals, churches and wills of people who believe they are helping poor little orphans. The only report I know of which has been made public is the one brother L. L. Dukes “persuaded” Gayle Oler (deceased) out of in 1966. It was too revealing for them, even then.

I firmly believe anything a church can support away from home, they can support at home. Brethren, what objection would you offer to the elders if they proceeded to build a swimming pool, a gymnasium (a “natatorium” yet!), and have ceramic classes where you worship? Moreover it would be for all citizens of the community! What would you say about the money collected to do the Lord’s work being used for such? If the church where you are a member sends money to the “small city” of Boles Home, how could you honestly protest?

Brother Sowders’ claim that Boles Home provides a more family-like arrangement than foster homes is ludicrous. If that isn’t what he means I have missed the point. “It takes 10 times the adjustment on the part of the child in a foster home than it takes here. We don’t become his family, he doesn’t have to do away with his own personality.” Court Family Services investigate to assure that a family applying for foster home status is a family arrangement which would put the child in a normal, natural home atmosphere. He certainly doesn’t have to do away with his personality! He sees normal family conditions, he has no intimidation of institutional surroundings. Think about it.

In the Herald Banner April 24, 1988, under the heading Foster parenting filled with challenges Jayne Cannon writes of a family in Campbell Texas. She reports: “At ______ and _____’s home East of Campbell, there’s almost always room for one more.

“The ______ have seven children of their own but still open their home-and-hearts to foster children. Since August 1983, the ______ have been foster parents to more than 20 children. . . .

. . .”We get attached to the kids, sure,” ______ said, “But you’ve got to remember that most of the time what these kids want more than anything else is to go back home. From the time they get here, you’re working for something, and usually that’s to get them back home whether it’s to their parents or grandparents or an aunt or uncle. They want to be with family.”

In my discussions with these brethren and, indeed, all others James 1:27 was always the passage used to prove the scripturalness of churches supporting it. While James 1:27 is not authority for the church acting collectively to do anything; certainly even the wildest of imaginations cannot seriously and honestly apply it to the Boles Home of today.

Factually, it is most unusual to find someone who is pro-Boles Home being supported through church treasuries who even feels the need to attempt to prove its scripturalness. It is the norm to deride anyone who might ask for biblical precedent to sustain the practice. Prejudice the people against anyone who may inquire is the preachers’/elders’ tactic commonly employed: “He’s just another anti!” “With all the good we’re doing, how could it be wrong?” “It’s a ‘good work,”‘ etc.

After reading the foregoing article it stands apparent, if anyone feels former practices were sustained by Scripture, today it’s a brand new ball game! Surely brother and sister Boles had no vision of their orphan home becoming such as described by Sowders and Sweeney.

Guardian of Truth XXXII: 13, pp. 394-396

Christianity In The ’80s (3): Wimpy Saints

By Roger Shouse

Fearless and brave. Tried and true. The valiant saints of the first century were told not to back down but to hang in there. Be firm, be faithful and be there in the end. Such noble scenes as this aspire us but for a moment and then we return to the hum-drum of the 1980’s.

One of the most discouraging things today is to find a “deflated Christian.” A child of God in which there is no fight, no vigor, and no enthusiasm. In fact, every once in a while you have to punch such saints to make sure that they are still alive. I refer to these folks as “wimpy Christians. ” Wimpy because they let the world push them, test them, walk all over them and abuse them spiritually and they timidly sit on the sidelines without the faintest idea as to what they should do. And those who do know are too wimpy to raise their voices in opposition. You see, wimpy saints don’t like to say no when everyone else is saying yes. They don’t want to sit while everyone is standing. They are fearful of letting their religion show outside the meeting house. They are certain that someone will call them a “fanatic” or a jerk because their “light” may be shining in someone’s eyes. The faith of a wimpy Christian is shallow. As a result they have no backbone to standup to the world and no courage to push back as they should.

But wimpy saints is more than an attitude of fear. You see, it affects their behavior as well. They compromise here and there to make the appearance to the boys at the office that they are “one of the guys” just like they are. wimpy saints while not saying profane words, will say those little off colored quirks that says “I go along with what you are saying.” wimpy Christians generally have a problem with Sunday evening and Wednesday services. You see their neighbors might catch them leaving and expose them as being “caught up in some religion.” wimpy Christians have a hard time remembering to bring their Bibles to services. At home the Bible of a wimpy saint collects a lot of dust. Now pay close attention to the following verses if you will.

1 Tim. 6:12 – Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

2 Cor. 10:5 — Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

2 Thess. 2:15 — Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”

If you let others talk you into doing wrong then you shall never receive heaven. Instead of letting them pressure you into the wrong, you stand up and pressure them into the right. It’ll take faith to do this. It’ll mean that the lines of battle will be drawn. It’ll make you proud to be a Christian when it is all over. “If any man suffer as a Christian, let him not be ashamed” (1 Pet. 4:16).

Guardian of Truth XXXII: 13, p. 396
July 7, 1988

The Church Described As “A Kingdom” And “The Called out”

By Garreth L. Clair

In this lesson, I would like to discuss two more of those biblical terms used to describe the church of Christ. There are many terms used to describe facets about the New Testament church and these two will assist us in coming to a better knowledge of its nature. The study in this lesson considers the church described as “a kingdom” and as “the called out.”

The Church As “A Kingdom”

Through the years brethren have established several general rules by which they point out the use of the “kingdom analogy.” Some of those rules are scriptural in content and are:

1. The term kingdom implies:

A. A King (Christ – Luke 1:31-33).

B. Subjects (all the saved ones are citizens).

C. Territory (all the world – Matt. 28:18-20).

D. A set of laws (Heb. 5:8,9; Jude 3).

2. The term “kingdom” is used occasionally interchangeably with church:

A. Matthew 16:18,19, Jesus said to Peter: “Upon this rock I will build my church. . . . I will give unto thee the keys to the kingdom of heaven.” From this reading we are convinced that Jesus is speaking of one institution. In this passage Jesus promised Peter the keys to the institution that he intended to build (v. 18).

B. The same kind of conclusion may be drawn from those passages surrounding the institution of the Lord’s supper by Christ (see Luke 22:29,30; 1 Cor. 1:2; 11:18-34).

From these facts it is apparent that the term “kingdom” is a term that applies to the divine institution and is intended to portray the nature of its government.

3. The prophecies foretelling the establishment of Messiah’s kingdom (i.e., church) give additional evidence that the church of Christ established on the day of Pentecost (Acts 2) is the Kingdom of Christ that they predicted. (In connection with this point see “The Church In Old Testament Prophecies. ” This lesson deals with those Old Testament prophecies in Isa. 2:2-4; Mic. 4:1-5; and Dan. 2:31-35.)

4. From the study it is evident that the kingdom of Christ is to be understood as the government feature of the divine institution. When we accept the plain teaching of the New Testament on this subject we are able to eliminate the false concepts surrounding the kingdom of Christ that exist in the minds of many today, including such ideas as:

A. The kingdom will be set up at Christ’s second coming. This false concept is referred to as premillennialism. A careful study of the scriptural evidence given herein will definitely create problems for those who advocate that false idea.

B. The kingdom was set up during the lifetime of Abraham. The view that Abraham established the kingdom of Christ is as false a view as that of premillennialism. The facts contained in lesson number four refute this idea.

C. The kingdom was set up by John the Baptizer during his personal ministry. This view establishes the church of Christ before the apostles received the Holy Spirit and before the prophets’ predictions came true (Acts 2:1-47; Dan. 2:31-35; Isa. 2:2-4; etc.). This concept would have the church established without a head.

Regardless of all the ideas advanced by man to the contrary, we must accept the teaching of the Scriptures as to the time of the kingdom’s establishment and the nature of the term as God intended we interpret it. If we will simply abide in the truth as it is revealed we will have no serious problems with the term “kingdom” as it is applied to the divine institution. On the other hand if we have arrived at a conclusion that is contrary to the revealed truth regarding this subject we may experience great distress in coming to grips with this differing view.

The Word “Church”

The Greek word translated “church” is ekklesia. If we had nothing else to determine the nature of the relationship we sustain to the world than this fact, we would know that we are called out of it.

The original word ekkiesia, translated “church,” occurs three times in Matthew, twenty-three times in Acts, sixty-two times in Paul’s letters, two in John, and twenty times in the book of Revelation. Jesus did not invent this word. He found it in common use.

Among the Greeks, ekklesia was the assembly of the citizens of a free city-state gathered by a herald blowing a horn through the streets of a town. In this sense the word is used one time in the New Testament to submit their case to the Greek ekklesia. (For a further discussion of the term see: E.W. Bullinger, A Critical Lexicon and Concordance [p. 153]; W.E. Vine, An Expository Dictionary of N.T. Words, [pp. 83,84]; Gerhard Kittle’s Bible Key Words, Sec. “The Church,” Vol. 1).

Among the Jews (Hebrew people), ekklesia was the congregation of Israel assembled before the tabernacle in the wilderness by the blowing of a silver trumpet. In this sense the word is used two times in the New Testament (Acts 7:38; Heb. 2:12). Stephen, rehearsing the history of Israel, says Christ was in the ekklesia in the wilderness. The writer of Hebrews quotes a prophetic Psalm by David where the sense is “congregation” (Psa. 22:20). Israel in the land of Canaan is never called a church.

Both with the Greeks and the Jews the word (ekklesia) denoted an assembly of the people, not a committee or council, and it did not refer to a building made with hands.

The word as it refers to Christians means either, a local assembly or the church universal, as the following Scriptures attest:

1. Referring to the local church: Acts 5:11; 8:1,3; 9:31; 15:22; 20:28; Rom. 16:1; 1 Cor. 1:2; 4:17; etc.

2. Referring to the universal church (all the saved of all time): Matt. 16:18; Eph. 1:22; 3: 10; 3:2 1; 5:23,24,25,27,

29; Col. 1:18,24; 1 Tim. 3:15; etc.

Therefore, the Church as used by Christ refers to the saved and to the saved only, whether used of all the saved (universally) or of the saved in a specific location (local). Ekklesia, as used by Christ, means the assembly of the saved, called out of sin and darkness and into fellowship with him.

The calling out of the world is accomplished by the Lord through the gospel (Rom. 1:16). No one may be separated from the world who will refuse to comply with the conditions of the gospel (Heb. 5:8,9). To suggest that one may somehow be saved without being called out of the world and into fellowship with Christ is absolutely ridiculous simply because the saved ones are those who have been called out of the world by the word (John 6:44,45). Since the “called out” are the saved ones, how is their salvation accomplished?

1. We are saved through a new birth:

A. We must be born again (John 3:3).

B. That new birth is through water and the spirit (John 3:5).

2. We are saved through faith (John 8:24; Heb. 11:6; Mark 16:15,16; etc.).

3. We are saved through repentance:

A. Repent or perish (Luke 13:3).

B. The first converts were told to repent (Acts 2:38).

4. We are saved through a confession of Christ:

A. The confession is with the mouth (Rom. 10:10).

B. Peter made the good confession (Matt. 16:16).

C. The Eunuch made the good confession (Acts 8:37).

5. We are saved through baptism:

A. Peter says so (1 Pet. 3:21; Acts 2:38).

B. Baptism is for remission of sins (Acts 2:38).

C. Baptism is a burial in water (Rom. 6:1-5).

D. Baptism places one in Christ (Gal. 3:26,27).

Those who will comply with the Lord’s conditions of pardon will be saved from all past sins (Acts 2:38) and will be added to the body of the saved (the called out) by the Lord (Acts 2:47).

Those who have been “called out” of the world ought to recognize that they have certain benefits that others in the world do not have, the “called out ones” have:

1. Freedom from sin (Rom. 6:17,18).

2. Purified souls (1 Pet. 1:22).

3. Have been granted entrance into the kingdom (Matt. 7:21).

4. Can expect God to answer their prayer (1 John 3:22).

5. Know God (1 John 2:3,4).

6. Have demonstrated that we love God (John 14:15).

7. Know that our faith is alive (Jas. 2:17,20,24).

8. Know that we will not receive eternal destruction (2 Thess. 1:8,9).

9. Do not mind that the Lord is watching us (Heb. 4:13).

10. Know that we are children of light (1 Thess. 5:5,6; 1 John 1:6,7).

As you may now understand, the benefits of being a Christian (Acts 11:26) can be considerable. We bring this series to a close realizing that we have not presented nearly enough on this very important subject. We do hope though that the series might provoke the reader to a greater appreciation of the divine institution.

Guardian of Truth XXXII: 13, pp. 392-393
July 7, 1988

“In Malice Be Ye Children”

By R.J. Evans

In 1 Corinthians 14, Paul gave the brethren at Corinth proper instruction concerning the exercising of spiritual gifts. The main problem was how the Corinthians had been conducting themselves with regard to the gift of tongues. The Corinthians were being childish in that they delighted in the gift of tongues to the extent that proper judgment was not being used concerning the effect tongue speaking was having on others. Like children, they failed to see all that was involved in the inconsiderate use and display which they had been making of this gift. Hence, Paul wrote, “Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men” (1 Cor. 14:20). To be like children in understanding is to act as though the mind is still in the undeveloped stage of childhood. So, instead of acting childish, they were told to be “men, ” that is, be mature. This suggests the idea of “having reached the goal.” It involves being fully able to use one’s powers of thought and good judgment. The Corinthians had not been doing this with regard to spiritual gifts.

The circumstances today are different from those found in 1 Corinthians 14. We no longer have spiritual gifts, for they have ceased (1 Cor. 13:8-13). But, the principles set forth in 1 Corinthians 14:20 still apply and must be heeded by those of us who are Christians. We must not be childish in understanding. However, in this article I would like for us to notice in particular the phrase – “in malice be ye children. ” Malice is an evil disposition with the intention of injuring others. It is among the most destructive of all ugly attitudes. It is in this respect that it would be creditable to Christians to be “children. ” In fact, Jesus lays down this condition, “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Matt. 18:3). This suggests humility, gentleness and the innocence of children, which, particularly is contrary to malice, envy, anger, strife, etc.

Those of us who seek happiness and success in serving God must eliminate malice from our hearts. There is no place in the life of a Christian for malice. Please notice the words of the inspired apostle Peter: “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings ” (1 Pet. 2:1). The apostle Paul said: “Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:31-32).

Malice is always harmful to those who harbor it, and usually damaging to the person who becomes the object of malicious words and deeds. Malice will destroy our personal happiness and damn our souls to eternal punishment. “Brethren . . . in malice be ye children.”

Guardian of Truth XXXII: 13, p. 388
July 7, 1988