Truth Magazine

By David Lawrence

Departures from the truth always are a result of an attitude toward the Scriptures. the faithful child of God should take precautions against the developing of an unhealthy attitude. When such an incipient attitude is discerned in congregations or individuals, it is time for some corrective action. We would like to call your attention to what we believe to be a dangerous situation: traditional thinking.

Traditions are like cobwebs. They seem to grow in unattended places. Lethargy, stale thinking, and selfishness are very conductive to tradition development. If you have ever heard the statement: “That’s the way we’ve always done it . . . ” you have witnessed traditional thinking in action. It is spreading through the church of our Lord at a fast pace today, especially in places where the work has been longer established; however, it may be found even in comparatively new congregations. Traditional thinking is an attitude of basing our practices on established custom rather than the authority of God’s word. Sometimes it is conscious, sometimes not. Often we are deeply embedded in traditional thinking before we realize.

After the exile the Jews developed a whole scheme of intricate traditions. Many of them were derived from the Law. But the fact was that it was the traditions that were observed and not the Law. Only as the traditions included the Law was it followed. Jesus encountered this scheme of thinking. His reaction was vehement:

“Well hath Esaias prophesied of you hypocrites, as it is written, this people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own traditions” (Matt. 7:6-9).

Paul did not have a much higher opinion regarding traditions. He says, by inspiration, in Colossians 2:8,

“Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”

Traditional thinking may invade all kinds of religious practices. We may be, for instance, practicing the truth by tradition. There are many congregations of the Lord’s people who refrain from the use of the musical instrument merely because “that’s what we’ve always done.” Any observant individual can see the logical consequences of such a position. Soon we come to tolerate the practice of error. For if we do it one way just because that’s the way we have always done it, then why shouldn’t they do it another way, because that’s how they’ve always done it? This is the natural pattern of traditional thinking. If we refrain from the use of the musical instrument on traditional grounds, then we have no right to condemn the use of it among the denominations. If we immerse merely because that is the established custom, then we have no right to condemn a sect for sprinkling. Someday somebody will realize this . . . and then will come overtures for cooperation or even union with the sects, and probably the abandonment of the truthful act.

Then there are many who are practicing error by tradition. We hear of those who attempt to justify unauthorized congregational support of human institutions on the grounds of tradition. The possibility that we might have been wrong all along never occurs to these people. And a whole host of unscriptural phrases may be classified here. “Roll sins forward,” “Church of Christ minister,” “Stay for Church” are a few we hear. The standard of right is not now, nor has it ever been, nor will it ever be, the methods, and practices of times before. The standard of right remains the revealed will of God through Jesus Christ.

But we may also practice opinion by tradition. This is, perhaps, the most dangerous of all. For here we bind upon men things that God has not bound, and should remain in the realm of the optional. We use the traditional argument as our authority. For instance, those of us who set the revealed acts of worship in a certain pattern and refuse to acknowledge that those who practice another order of worship are “scriptural.” Various strange convictions appear from time to time, and brethren must often bow to them rather than give offense. But when we bind our own convictions upon brethren, matters of optional nature, we are as guilty as those Pharisees who received the Lord’s strong retribution.

One thing about traditional thinking is sure! It stifles and closes off fresh, new, inquiring thought. We can – never progress toward Christian perfection; we are in a rut. Traditional thinking binds us to human doctrines and separates us from the teaching of God. The longer it continues, the greater the rift between us and the New Testament. Tradition-bound preachers, rather than investigating the Word for a new or deeper interpretation, preach from sermon outlines of their predecessors. How we need the spirit of the pioneers in the restoration movement! Would that we could break with traditions and discover God’s truth for ourselves. We would still be in the dark recesses of Catholicism if religious leaders confined themselves to established practices and customs. Indeed, Catholicism is based and thrives upon traditions. It uses them as a prime basis for authority.

Let’s clean out the cobwebs! How we could all use periodic re-examinations and reevaluations of our practices. We require house cleanings every now and then. Brethren ought to sit down together and determine if their beliefs and practices were those authorized by the New Testament. We ought to discover what are matters of faith and what are matters of opinion. Peter commanded us to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pet. 3:15). May God help us to give our answer in the form of chapter-and-verse authority from his word, rather than “that’s just the way we’ve always done it.”

Truth Magazine VI, 8 pp. 23-24
May 1962

By Bryan Vinson, Jr.

I hold that the name “Christian” is sacred. I believe that most students of the word of God will agree with this. However, I feel that no word in the human vocabulary is the object of more abuse than this sacred term. Men speak of “Christian communities,” “Christian nations,” and “a Christian world.” They refer to all religious bodies professing a degree of faith in Jesus as being “Christian.” Most members of the Lord’s church recognize the abuse of the sacred word as it is used in these ways. But it is quite possible that some of our usage of the word has reduced the sacred to the level of the common.

Look to Thyself

I hear my brethren (myself included) speaking of “Christian colleges,” “Christian homes,” and “Christian recreation.” I personally doubt the propriety of such language. I do not say that there is never a time when the word “Christian” may be used, in good taste, as an adjective. However, I think we should be reminded of the fact that it was never so used upon the pages of the New Testament. It was a name that God applied to those who obeyed the gospel and were added the church which Christ purchased with his own blood. ” . . . The disciples were called Christians first at Antioch” (Acts 11:26). In order for the sacred term to be used properly as an adjective it would have to be descriptive of some work or group peculiarly related to the Christ, or to a Christian. Perhaps we may speak of “Christian worship,” i. e. worship prescribed by Christ and engaged in, or offered up, by Christians. If ever the word “Christian” could be properly used as an adjective, this would certainly be a proper usage. It would be describing worship authorized by Christ, specifically, and engaged in by Christians, exclusively.

This close relationship does not, however, exist in some of the spheres and activities sc often described by the sacred term. Consider: Christian Colleges. In what way is Christ related to the college? Did he authorize it as a religious work, thus obligating Christians to support it to the extent of their abilities? Certainly Christ did not authorize the work of maintaining a college, and that is why we oppose the expenditure of funds belonging to the Lord’s treasury for such operations. It is a “Christian college” because those who make up the faculty are Christians? Or is it “Christian” because those who attend are, for the most part, Christians? Or is it because those who support it are Christians? If this is the case, then any business could become a “Christian business.” A Christian could organize a business, employ only Christians, deal in a service only for the benefit of Christians! and thus have a “Christian business.” But some may say it is the fact that the college is teaching the Bible and trying to build up young Christians that makes it a “Christian college.” If so, the previously described business could qualify for taking time each day to conduct Bible studies. The point should be clear: Christ’s authority does not specify any such business enterprise and Christians are not exclusively related to any such activity, –so it could not truly be a “Christian business.”

As A Christian

Some seem to think that a Christian does everything as a Christian, i. e. because he is a Christian. This is not true. Relatively few of the activities we engage in from day to day are engaged in because we are Christians. Much of what we do we do because we are parents, tradesmen, citizens, or just plain humans. A father provides for his children because he is a father, not because he is a Christian. You may say that because he is a Christian he is more aware of his parental responsibilities, which is probably true, but the responsibilities remain parental, not Christian. Consider the fact that Jesus taught his disciples to pay tribute unto Caesar, –not because they were his disciples, but because they were related to the civil government headed by Caesar. The paying of taxes, therefore, is something we do as citizens, –not as Christians. Certainly I do not mean to imply that we can refuse to be good fathers and citizens and remain faithful to the Lord. The Lord has made faithfulness to our other responsibilities prerequisite to our complete faithfulness to His will.

In view of the fact that most of life’s activities are concerned with the fulfillment of responsibilities other than those pertaining to our relationship with the Christ, we should be careful as to how and when we apply the word Christian. As a father or mother we may supply the wants of our children; as a son or daughter we may give honor to our parents; as a citizen we may be in subjection to the powers of civil government; as a h1zman we may assist in relieving the needs of mankind. But as a Christian we may do only those things that Jesus has specifically authorized exclusively for Christians. As a Christian I may worship God in spirit and truth; as a Christian I may proclaim the gospel to a lost world; and as a Christian I may take a special interest in the needs of my brethren in the Lord.

True it is that my relationship to the Lord should awaken me more fully to the responsibilities that I have in other relationships, but these responsibilities remain related to the other relationships. If we could clearly understand this concept, I firmly believe we could improve upon our usage of the word Christian.

These comments have not been presented in the spirit of dogmatism. These are my own reflections. Perhaps many of our readers will disagree, and I invite your comments. Perhaps some would be interested in writing their reasons as to why they think there is such a thing as “Christian recreation.” I invite your comments and articles.

Truth Magazine VI: pp. 21-22
May 1962

By Earl Fly

Many think of the Bible as a mystical book of dark sayings, which cannot be understood by the common people. The most simple passage becomes a deep mystery to some for various reasons. If a Bible passage contradicts a much-loved false doctrine of man its advocates may dismiss the passage by saying, “We cannot understand it,” or by other illogical statements. For example, when Acts 2:38 is quoted or read without comment to prove that baptism if for the remission of sins, some say “I do not see it that way” or “that is only your interpretation.” Such statements have led many to believe that the Bible cannot be understood because men differ religiously.

It is erroneous to think that men cannot understand the Bible because some do not understand it. Furthermore, it is absurd to say we cannot understand any of it because we do not perfectly understand all of it. I admit there are some things hard to understand. “And account that the longsuffering of our Lord is salvation, even as our be, loved brother Paul also according to the wisdom given unto him hath written unto you: as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as -they do also the other scriptures, unto their own destruction.” (2 Peter 3:15-16.) Notice that some things, not all, are hard to understand, but not impossible. These hard things simply require more study and effort to understand.

Sometimes Roman Catholics and Protestants assert that ordinary men of average learning are not capable of understanding the Bible, and consequently a specially trained priest or preacher is essential to explain what God said. The idea that we cannot understand what God, Christ and the Spirit-guided apostles said in the Bible but can understand an uninspired man’s explanation of what they said is utterly ridiculous. Are these educated preachers and priests more intelligent, more capable of speaking clear understandable statements than God, Christ and the Spirit-guided apostles? To assert such is to elevate man above God. It is true that we can assist each other in study by pointing- out what the Bible says and discussing it, but I deny that is necessary to have man’s explanation.

God promised the Holy Spirit to guide the apostles into all truth, speaking to and through them, revealing the will of God to man. (John 16:13.) These men spoke as the Spirit gave them utterance. (Acts 2:1-4.) They did not choose and use words of man’s wisdom, but words that the Spirit taught. (1 Cor. 2:13.) Thousands understood these words without having an intermediate interpreter to explain the apostles’ preaching and letters. We now have those same words from the same apostles in the Bible, and we can understand now what thousands understood then.

The apostle Paul wrote, “If ye have heard of the dispensation of the grace of God, which is given me to you-ward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit.” (Eph. 3:2-5.) To say one cannot understand what was written is to deny this passage and charge God with inability to give the word an understandable message.

God’s commands have – always been and still are simple and easy to be understood. I challenge anyone to name one command of God that men cannot easily understand. Every command necessary for one to become and remain a faithful Christian in order to be saved in heaven is so clear that no honest soul can possibly misunderstand who seeks the truth. Read the following list of God’s requirements to become a Christian and observe the-simplicity of the gospel.

One must believe in God (Heb. 11:6), believe in Christ (John 8:24), repent of sins (Luke’ 13:3), confess Christ (Matt. 10:32, 33, Rom. 10:10), and be buried in baptism for the remission of sins. (Rom. 6:4; Acts 2:38.) The many-recorded cases of conversions in the Bible prove that God’s plan was clearly understood by the multitudes. It is still being understood and obeyed by multitudes.

Man’s failure to obey God is not caused by the impossibility of understanding the Bible, but by a failure to read and believe it. Many are willingly ignorant of God’s truth because their way of life, fulfilling the Just of the eyes, the lust of the flesh and the pride of life, demands freedom from God’s restraining and condemning laws. They want to practice sin without a painful conscience, so they quit reading rather than cease sinning.

This reminds me of the smoker who became greatly disturbed in reading about the relation of smoking to cancer. He quit — reading!

Dear reader, be not deceived. You can clearly understand what you must do to be saved and keep saved, for God’s commandments are not mysteries. I earnestly urge you to study, believe and obey the Bible, for the truth shall make you free. (John 8:32.)

Truth Magazine VI: 8, pp. 15-16
May 1962

By Bryan Vinson, Sr.

The term faith is used in the sense of being personally possessed, as in Matthew 17: 20, “If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible to you.” This faith, as that which is referred to in I Corinthians 12: 9, and 13:2, is to be understood as alluding to a miraculous or supernatural faith; and. hence, to be distinguished from that which people may at this time possess. True, it was given to certain ones then for purposes that then currently obtained, but such designs no longer exist. Then, there is the faith which is common, or may be possessed by all, and this is the faith which comes by hearing the Word of Christ. (Romans 10:17.) But in order that this faith may be ours now there are certain conditions which must exist and certain attitudes be exercised by us as essential thereto.

The Apostles were commissioned to go into all the world and preach the gospel, with the assurance voiced that “he that believeth and is baptized shall be saved.” (Mark 16: 16.) This body of teaching, because it was designed to produce faith in the heart of the hearer, has been designated as “The Faith.”. It is the gospel because it constitutes “good news;” it is the truth because it is the testimony of truth; and it is the faith because it– as truthful evidence–creates faith or assent to the truth which it bears testimony to in the heart of honest, thoughtful hearers. Therefore, when we read of “The Faith” the reference is to the system of faith, or the system of truth, which is designed to produce faith in the individual. When we read of “the faith of the Son of God,” and “the faith of Christ” (Gal. 2:16-20), we are to understand these expressions as equivalent to the gospel of Christ, and identifying him as the “Author and Finisher of our faith.” It is his by authorship, and ours by possession. It stands as the indispensable medium of influence exerted by Christ on mankind, and whatever benefits it promises to bestow is conditioned by our attitude toward it.

The consequences which follow one’s attitude toward the gospel of Christ defines, describes and identifies the standing of such a one before God. Too, a given attitude toward the faith inevitably results in those consequences corresponding in character with such an attitude. In Galatians 3:22-27 we read “But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should

afterward be revealed. Wherefore the law was our schoolmaster to bring us to Christ, that we might be justified by faith. But after that faith is come we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many as have been baptized into Christ have put on Christ.” From this passage be it noted that the faith is distinguished from the law, and with the coming of the former the latter completed its purpose; and, too, the promise of life is identified with the former and not possible of realization under the law. Also, it is clearly evident that the term “Faith” is used as denoting the faith as a system. Better translations render the twenty-sixth verse: “For ye are all the sons of God through the faith by Christ Jesus.” Then, it becomes readily apparent that the faith is the divinely revealed system of truth designed as the instrumentality whereby men may be saved through their acceptance of its pretensions and submission to its demands.

The initial requirement which this faith imposes on responsible man is to give attention to it, to exercise an attentive interest in what it teaches and requires, and what it promises and what it threatens. Obviously one’s attitude toward any subject determines the measure of interest exercised in it, and an attitude of indifference is born of a lack of interest. The degree of interest is but the reflection of the value ascribed to any given subject, and since the salvation from sin and the consequent promise of ever lasting life stands exclusively identified with “the faith” it is astonishing that anyone can maintain an attitude of indifference toward it. However, the vastly larger portion of our race is preponderantly unconcerned about, or prejudiced against, the gospel of Christ. This constitutes the most monumental and abiding tragedy, which befalls mankind, and is largely attributable to the opiate of materialism and secularism which has created a deadening effect on the finer moral sensibilities of man as God made him. Prejudice may be defined as an attitude of mind in which one has already prejudged an issue either favorably or adversely, and, hence, is either for or against a particular person, institution or doctrine previous to and without a sufficient basis upon which to form a wise and secure judgment. The rejection of Jesus by the Jews was preeminently a prejudicial action; they had their own ill-founded conception of the character and mission of the expected Messiah, and when he didn’t measure conformably to this concept they rejected and despised him. Notwithstanding the abundance of evidence presented in confirmation of his claims they remained blind and perversely obstinate. Religious prejudice brought about their downfall, and it has been the cause of the everlasting ruin of multitudes in succeeding generations. Paul said, “If our gospel be hid, it is hid to them who are lost, in whom the God of this world has blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” (2 Corinthians 4:3-4.) Christ took note of the enactment of this spirit in those to whom he spoke and endeavored to teach, as was prophesied by Isaiah, and which also characterized a part of the last audience who heard Paul as noted in Acts of Apostles. “This people’s heart is waxed gross and their ears have they stopped and their eyes they have dosed, lest at anytime they should see with their eyes and hear with the ears and understand with their hearts and be converted and I should heal them.” (Matthew 13:15; Acts 28: 26-27; Isaiah 6:9-10.) The unfortunate fate of those here described must be ascribed to their own perversity in refusing to hear the Word, and attend to its righteous precepts.

The presence of prejudice in the human heart disqualifies one to competently appraise the evidence existing in any matter. This is attested by the fact that no citizen can quality as a juror in any case where there has been formed any previous judgment of the guilt or innocence of the accused. Too many approach the divine testimony which constitutes the gospel of Christ with their own preconceived notions as to either what they think the scriptures teach, or should teach, on a given subject. Consequently, they either wrest the scriptures to their destruction, or openly repudiate the authority of them as constituting the full and final revelation of the Divine Will. The existence, usage and reliance on human creeds affords a formidable basis for a widespread prejudice against the simple and uncorrupted gospel of Christ. Their existence has created an insurmountable barrier against the unity of the Spirit among those who profess to believe in the Christ. They obstruct the minds of those attached to them clearly perceiving and cordially embracing the truth. Often has it been wisely observed that any creed which contains less than the Bible is too small, and any which contains more than the Bible is too large; and, if neither larger or smaller it would be identical, and, consequently, be the Bible itself. Therefore, from no standpoint can the existence of a human creed in the form of a Discipline, Confession of Faith or Church Manual be justified. Every one of them is inimical to the well being of religion and subversive of the truth as it is in Christ. While many of them avow as the persuasion of their adherents the principle of the Scriptures being the sole rule of faith and practice, their very existence constitutes a denial of faith in the sufficiency of the inspired record. The repudiation of the creeds of men stands as an initial necessity to possessing and exercising a proper attitude toward the Faith of Christ.

In writing to the Thessalonians (1 Thessalonians 2:13) Paul said: “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth’ the word of God, which effectually worketh in you that believe.” Those who believed constituted the church in Thessalonica, and they were enabled to be such only by virtue of having fully accepted and cordially regarded that which Paul had preached to be the word of God. Otherwise they could never have become believers and obeyed from their hearts the truth. From any other attitude and approach any response they may have made would at best have been a mere superficial conformity and destitute of any blessing. As Christians they were to grow in grace and in the knowledge of the truth, which would involve an ever expanding conception of truth and concurring appreciation of its blessedness. Any weakening of this attitude toward the word of God would imperil their eternal security; and just as certainly as one’s faith may grow (2 Thessalonians 1:3), so is it possible for it to deteriorate. Since, then, we are saved “by grace through faith” there can readily be perceived the indispensable relation existing between knowledge, faith and grace with each, respectively, being fundamental to the succeeding one. One must know the truth–be informed respecting it and its claim of truth–in order to believe it to be the truth; and faith, or belief of the truth, is the medium through which the Grace of God is obtained and enjoyed to the saving of the soul. These saints in Thessalonica were experiencing an exceptional growth in their faith, as was exemplified in their work of faith and labor of love. But this commendable growth was possible by the initial and continued conception of the gospel as being the word of God. Any distraction, which would lead one away from a reverence for and studious devotion to the word of God, would weaken his faith and frustrate the grace of God.

Paul told Timothy the Spirit speaks expressly, or clearly, to the effect that in the future there would be those who would depart from the faith, giving heed to seducing spirits and doctrines of demons. (I Timothy 4:1.) Hence, to be led into the erroneous doctrines of men and demons is to be led away from the faith and thus depart from the faith is to lose one’s faith in it as being in truth the word of God and His power unto salvation. Any modification or weakening of a firm, full and unqualified conviction that the faith was once for all delivered to the saints (Jude 3), that no subsequent revelation, therefore, has been made or any human supplementation of it is allowable is absolutely germane and fundamental to the salvation and preservation of our souls. Inasmuch as there are those forces and influences which seduce the weak in the faith it becomes constantly imperative that every child of God cultivate the ability and fulfill the obligation to earnestly contend for the faith which has once for all been delivered. There can be no truce or compromise with the forces of error, but a ceaseless, relentless, waging of the warfare–not against flesh and blood, but against principalities, against powers, and against spiritual wickedness in high places, knowing that our weapons are not carnal but mighty through God to the pulling down of strongholds. “This is the victory that overcometh the world, even our faith.” (I John 5:4.)

Truth Magazine VI: 8, pp. 9-11
May 1962