Truth Magazine

By Bryan Vinson, Jr.

” . . . Our Father which art in heaven,
Hallowed be thy name.
Thy kingdom come.
Thy will be done in earth, as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.
And lead us not into temptation, but deliver us from evil:
For thine is the kingdom, and the power,
and the glory, for ever. Amen.”
(Matthew 6:9-13)

The prayer quoted above is commonly referred to as the “Lord’s Prayer.” It would be much more proper to refer to it as the Lord’s example of prayer. It was worded in the presence of his disciples as a means of instructing them how to pray. It is simple, clear, and to the point: we can still learn much about acceptable prayer from this example.

Perhaps the most important thing we can learn from this prayer is the fact that Christ intended for his disciples to pray. He did not intend for them to make prayer an occasion for public show. In Matthew 6:5-8 Jesus warned them against doing such. He condemned praying to be seen of men, i.e. to impress men. In this same passage he condemned the use of “vain repetitions.” Many brethren would do well to give attention to the structure of this prayer of example. It might well lead to self-improvement in prayer.

It is evident to every student of God’s word that prayer is an important #unction in the Christian’s relationship to God. It is his means of communicating with his: Maker. God expects man to pray, and man has a need to pray. For this need God has graciously given us a mediator, Christ, and made us priests in His temple. A failure to pray is a failure to properly exercise our priestly duties.

The writer of the book of James has provided us with a great deal of information about prayer. It is to his comments that we will turn in this present article.

“Ask In Faith”–James 1:6

Praying in faith may well imply several things. First, it may imply that what we ask must be in harmony with what God has revealed to us in the faith. The faith is the gospel, –the will of Jesus Christ. It is in this sense that we pray in the name of Jesus Christ, i.e. we pray in accordance with his expressed authority. In no other way can we pray in His name. Second, it may imply that we must pray with full confidence both in God’s ability and in His willingness to grant that which we seek. Certainly we could not intelligently pray with such confidence for those things, which God has not instructed us to pray for in His Word, or for those things that we know are in opposition to His Word.

Third, it may imply that our faith in God must be strong enough that we are willing to leave to His judgment the determination of that which is best for us. This verse tells us that we are not to doubt. This does not mean that we are never to ask for anything, which we are not positive is in our best interest. It means that we are never to doubt God’s ability to do for us that which we ask, or his judgment as to what is best for us. It is in this area that we must remember the words of Jesus: ” . . . Nevertheless not as I will, but as thou wilt” (Matthew 26:39).

Pray With a Willingness to Work

In chapter 2, verses 15 and 16, James presents another principle, which must also be applied to prayer. He -says: “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; notwithstanding ye give them not those things which are needful to the body; what cloth it profit?”

We must never lose sight of the fact that God wills that we work to accomplish that which we are able to accomplish, and ask him for help in accomplishing that which we can not do for ourselves. It is not right to ask God to do for our brethren that which we are capable of doing for them. Neither is it right for us to ask God to do for us that which we are able to do for ourselves. Many times people call me on the phone, knowing that I work with the church as an evangelist, to seek aid, i.e. money, food, clothing, etc. If I am able to help them I am only willing to do so when I am convinced that they have tried to help themselves. I am confident that God is deeply touched by the prayers of those who have made great effort to provide for themselves. Often we hear prayers offered up to God in behalf of the souls of men who have not heard the gospel, God’s power to save. These prayers ask for additional time to be granted unto those outside the fold of God. Yet, many times those who offer up such prayers are the very ones who never make any effort to teach those for whom they so piously pray. Let us ever pray, but let us ever be willing and anxious to work for the accomplishment of that for which we pray.

Ask Not for Personal Pleasure

In chapter 4, verse 3, James says: “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.” There is a difference in asking for things, which we actually have need of and things, which we might enjoy for the sake of enjoyment. We may pray for the necessities of life, as Jesus instructed His disciples to do in Matthew 6. We may pray for these because we actually have need of them, and God is deeply interested in our needs. However, if we pray only for the satisfaction of our lusts, God will not grant what we seek.

Pray for Others

In chapter 5, verse 16, James says: “Confess your faults one to another, and pray one for another, that ye may be healed.” There is no place in prayer for selfishness. As members of the family of God we must be characterized by an interest in our brethren. As a part of God’s creation we must be interested in every creature.

In humbleness I must seek from God the satisfaction of my needs. Likewise I must seek from God the satisfaction of the needs of others. Every child of God should earnestly desire the prayers of his brethren. Each should be willing and anxious to pray for others.

Forget Not Righteousness

“The effectual fervent prayer of a righteous man availeth much” (James 5:16). There is power in prayer. It is this fact that compels man to believe in the providence of God. Prayer is not simply a means of relieving our burden by telling our problems to someone else. Many people believe that the only value in prayer is in “getting the burden off your shoulders.” They contend the only benefit is like that which a person may receive from telling his troubles to a friend in whom he has great confidence. There is much more to prayer than this. God’s ears are open to the prayers of the righteous. If we are striving to do His will, willing to work to the limit of our ability, God is ever concerned with our deficiencies, and in His own way will answer our petitions.

Let us never forget that an effective prayer, one that “availeth much,” is one that falls from the lips of a righteous man. Therefore by faithful service to God we must prepare ourselves to pray.

Truth Magazine VI:2, pp. 2-3,
November 1961

By Joe Pruett

Stavanger, Norway’s fourth largest city, is older than the United States. Her history dates back to 1125 when Bishop Reinald, a Roman Catholic, began the building of St. Svithun’s Cathedral. Around this Cathedral, which still stands in the center of the city and is used more now than ever, she has gradually gathered some 53,000 inhabitants. Through this long period of growth and development, deep-seated customs and traditions have placed Stavanger life, both religious and secular, in an outstanding position among Norwegian cities. Her location on Norway’s west coast places her among the nearest ports to England and America both by sea and air. To Norway itself, she is the dividing line between west and south Norway, thus giving travel access to the major part of the country. Her history, old physical appearance, customs, etc. make her a very interesting city in which to live and work.

Early in December of 1960 brother and sister Bill Pierce and my family and I began making plans to move from Bergen to Stavanger to establish the Lord’s church. We planned to move immediately and began to work toward that end. However, because of difficulties in finding living quarters we were forced to postpone our move. Late in April the Pierces returned to the states for a visit and to speak in behalf of our planned work in Stavanger. During their absence my family and I located an apartment for the summer months-and on May 31 we moved from Bergen. The Pierces returned to Stavanger in early August and in a few weeks found an apartment for-one year (as we had done for ourselves earlier in the summer). Now that the problem of moving is solved, we are concentrating on the completion of arrangements for the beginning of public meetings.

The Lord willing, we will begin public meetings about October 1. We are planning a special series of meetings for the first week in an effort to acquaint the people with our purpose for coming to Stavanger. This series of meetings will be conducted in our own meeting room.

During the month of August we were able to rent a meeting place for the church. It is located on Oscarsgate, a quiet street approximately 8 blocks from the downtown area and one, two, and three blocks from three bus lines. With the exception of one small room, we have the entire second floor of the building. This space consists of two large rooms, which are divided by a hall and two small rooms. We also have one small room on the third floor. With these roams come at least 60 chairs and possibly more. The entrance is semi-private. It is shared with a family who live on the fourth floor and who have a small practice theater on the third floor. We have agreed to rent this space for five years with the understanding that we are to be given a six months notice if the owner should desire that we move and that we are to give as much notice if we should decide to move. The rent is very reasonable, 325 kroner (approximately $45.00) per month. We are trying now to get one of the larger rooms cleaned, curtains made and hung, a pulpit built, and many other things in order before October 1.

We feel that we are very fortunate in obtaining this meeting place. It is large enough to fulfill our needs for a long time. We pray that our Heavenly Father will help us to use it to his glory in every way possible. We covet your prayers as we begin this work that it may be successful and that many souls may be brought to the Christ the Savior of man.

 

A Question Answered

 

A few days ago a friend wrote me asking about the best form of money to send to this country if some of the families in the church where he preaches wanted to help us. We are glad to answer this question for him and for others who may be wondering. The best form of money to send to this country is a personal check. Other forms are either expensive to both sender and receiver or Norwegian banks will not accept them. The only check we have had difficulty with was one returned marked “insufficient funds.” The banks handle personal checks for us each month without any question. If any of you want to send us money to help in the work here, just write a personal check, put in a air-mail envelope, put a 15c air-mail stamp on it and send it to brother Pierce or myself at Oscar Wistingsgt 61c.

Truth Magazine VI: 2, pp. 15-16
November 1961

By Bryan Vinson, Sr.

The writer of the Hebrew letter tells us that without faith it is impossible to please God, for he that cometh to Him must believe that He is, and that He is a rewarder of them that diligently seek Him (Heb. 11:6). This is a dual demand made by God expressive of the required faith one must possess as touching Him. To simply entertain a vague and undefined conception of the Being of God apart from any well conceived and definitive convictions as to what sort of being He is will not meet the demands of the case. In addition to the persuasion that there is a Supreme Being, or Beings, there must be the identifying of Who and What constitutes Deity, and this involves a perception and! appreciation of the attributes which make up and constitute the character of such a one, or ones. But in order that this be the experience of man ehere must be afforded him that evidence or enlightening testimony which not only may but will competently establish and sustain the conception and conviction demanded of him by God. For God to arbitrarily make such a requisition without supplying that essential to rendering man capable of so believing would be capricious and cruel.

This is said on the assumption that there is a God and that he thus expects that of us, which this verse affirms. Such is the beginning point of our study of the question bearing on the Being and Qualities of God. A Revelation from God is not necessary to the conviction of an existence of some supreme being or beings. Creation affords incontestable proof of such an existence, and with that we are immediately concerned.

In speaking of the Gentiles Paul says, “Because that which may be known of God is manifest in them, for God hath shewed it to them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, his eternal power and divinity, so that they are without excuse, because that, when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations and their foolish heart was darkened” (Rom. 1:19-21). That which is affirmed’ as bearing on their ignorance here, and as being without excuse, is that which could have been known and thus not knowing being inexcusable, is the being and power of deity. This is said to be invisible but being clearly seen by that which may be understood from’ the facts of creation. The seeing here of the invisible is an intellectual seeing made possible through the avenue of that which may be seen and noted physically. The invisible things being the existence and power exerted by deity, by reason of the fact that power had to be present as cause for created matter to be an effect, and the exertion of such power pre-supposes the being of he who exerts the power. Furthermore, the magnitude and order of the universe, coupled with the existence of man as a creature, endowed with intellect, combines to force the conclusion as inevitable that “the hand that made them is Divine.”

As an additional consideration there is the factor of a continuing interest being manifested by the Creator in His operation of natural force and matter. The reaction of the multitude of witnesses to the miracle wrought by Paul on the cripple from his mother’s womb, at Lystra, was one, which evoked from him an interesting statement. They thought of him and Barnabas as gods who had come down to them in the likeness of men. Paul and Barnabas rent their clothes and, sprang! forth into the midst of the multitude avowing themselves to be but men of like passions as those whom they addressed. Their appeal was for them to turn from such vanities to the living God. “who made the heaven and the earth and the sea, and all that in them is; who in generations gone by suffered all the nations to walk in their own ways. And he left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness” (Acts 14:8-17). In this God is identified as the living God’, and as such he’ not only is defined as Creator but as a God who continues doing–a Providential God. Hence, the dual testimony nature bears as touching both the existence and actions of God. The picture, however, is not complete as drawn by these two statements insofar as identifying the true character of God. True, he is affirmed as a benevolent God in this latter passage, but the same witness, the functions of natural law, also bear testimony of the visitation of destruction of men in their workings. Therefore, the God of Nature is neither known as to whether He is one or many, nor of His or Their purposes in creation and providence. They reflect design and thus imply purpose, but do not establish and identify the purpose as related to the ends sought by what Deity has done and does.

Without a definitive purpose being perceived and appreciated there can be no determination of the character, and qualities of character, of Deity. Therefore, we are driven to the imperative necessity of a Revelation from God. In a revelation from Him alone is there to be discovered, or discoverable, a knowledge of Him, which involves a perceiving of His character through the expressed communication of his designs and purposes concerning man. The very existence of man remains an unresolved enigma in the absence of such; hence, the vagaries that have been indulged in as touching the very origin of man. Man’s origin is inseparably related to the reason for his existence, and the latter demands a making known by God of those reasons inasmuch as he made him. We can through observation and reflection be led to a recognition of the designs of nature through the order, the operation, and the relation of cause and effect in its operation. But when we further note the arrangements and functioning of the natural order as for man’s good here, and then be brought to the tomb as the terminus of man’s existence–then we are filled with a sensed’ frustration regarding the whole matter. Why the creation o# this marvelous world with all its blessing for man if man is here today and ceases to be tomorrow? Can there be any reason for both its creation and operation as related to man’s good, if man has no reason himself for existing? In other words, purpose and design must be related to an ultimate end or result, and if this is the only existence man has there is no real son for his being, and thus no reason for that which exists because of or with a view to man’s existence. But we see design in nature, and hence on the above assumption we see design without reason or purpose, which is an absurdity.

The question of old to the point of “if a man died will he live again” arises essentially from such reflections, and the intuitive reasoning that he shall, rests thereon. But to assume that the creature shall have an everlasting existence without being founded on a recognition that he who made him is eternal would be the most unsubstantial sort of self provoked foolishness in thinking. So then we are led to the view that any rational concept of matter and spirit, with man constituted of both, entails a Divine Revelation to man as necessary to its formation and establishment. We can look up from nature to natures God, we, are told, but what we see is vague and elusive; by revelation we can look down from God, having received the things of his mind, and see reason and purpose in all nature, and

sublimely so in man’s existence. The apostle in treating with the essential weakness and foolishness of human philosophy boldly affirms the inability of man with all his natural endowments discovering apart from revelation the things of God, which things involve the thoughts and therefore the purposes of the Almighty.

There must, however, be a harmony in God’s purposes as originally formed with respect to man, and the continuing purpose’ regarding him. The defection of man from the favor of his Creator through sin entailed a necessity of his recovery to the end that the ultimate and eternal design of God might be accomplished. An ignorance of God is a barrier to this attainment, and to bring man back to God through means of his being taught of Cod was and is the great purpose identified! With the interposition of the Son of God, whit being the word became flesh and dwelled among us. There is, we are told, one God, and one mediator between God and man, the man Christ Jesus. Hence, his mission was to reveal the Father to us, and in this revelation to make known his purposes concerning us. So that this be realized he must need have died as a propitiation for our sins, and this removing the barrier of sin along with the dispersing of ignorance, the two being inseparable companions in their ill-effect on us.

A study of the life and teaching of Jesus constitutes the clearest and most complete commentary on the mind of God extant. He came not to do his own will, but the will of him who sent him. Thus in the most impressive way there was exemplified the will of God toward man, a subjection to God so complete that in that instance entailed the death of his only begotten son. Every expression of the Divine Will is incorporated as essentially the mind and intention of God concerning man and his ultimate destiny. That is, God wills that man be and do that which he has revealed to the end that he may eternally be and do what God purposed for him. This being true, then, how can an indifference toward or a depreciated regard for this will ever result in the full realization and fruition of God’s purpose for man? Herein lies the point where a solemn and serious consideration of the Word of God be exercised because this is but the revelation of his will, and his will is essentially related to the eternal purpose of God for mankind. The knowing of the being and designs of God, the perception and appreciation of his attributes and the responsive development of these qualities of goodness in our own character are essential to our, realization of the blessedness purposed for us.

God is essentially a Being of such superlative qualities and attributes of character as td render him the most lovable of all beings. We love him, we are told, because he first loved us; and’ that which is reflected in his love for us attracts a reciprocal love for him. In turn, this love is the moving and guiding force in our seeking his pleasure, and this is sought and secured through obedience to his will. Therefore, if we love him we will keep his commandments, and; his commandments are not grievous because of the salutary and enobling influence they are designed’ to exert on us. The goodness, mercy and grace of the Lord are but expressive of his benignant character, and are calculated to awaken in those who become acquainted with them an admiration and affection for him which leads to an ever-increasing desire to do all things that are pleasing in his sight. Truly does he exist, and as thus being he rewards all who diligently seek him. The triumphant and happy life is that one lived with the blessings of Divine acceptance accompanying it through all the vicissitudes of the earthly pilgrimage, and shall eventually be lived! In the immediate and everlasting presence of the all wise and benevolent Creator and Benefactor of our race.

Truth Magazine, VI: 1 pp.19-21
October 1961

By Bill Fling

Lewis W. Gillenson, Editor 
Coronet Magazine 
488 Madison Avenue 
New York 22, New York

In the August 1961 Coronet, David Boroff made several serious errors in the article, “Religion and Sex: A Changing Church View.”

He asserted: “Fundamentalists in a 11 parts of the country still regard sex as sinful and the body as something to be distrusted.” A fundamentalist is one who believes in the verbal plenary inspiration of the scriptures. He believes the Bible is God’s will in God’s Words. Fundamentalists, then, will regard sex to be precisely what God has revealed it to be in His word. The Scriptures do not “regard sex as sinful,” but to the contrary, honorable, when it is confined where God has confined it, to holy wedlock. “Let marriage be had in honor among all, and let the bed be undefiled; for fornicators and adulterers God will judge” (Heb. 13:4–ASV).

Mr. Boroff stated, and correctly so, “The Bible, the final authority in such matters, is quite explicit in its reference to sex.” However, Mr. Boroff is not as explicit as the Bible, for he misrepresents its teachings when he says: “Nor is there any explicit disapproval (in the Bible) of premarital sex. Only adultery is clearly denounced–and! even then it is defined as an act committed by a married woman and not by a married man.”

“Explict disapproval of premarital sex” IS found in Exodus 22:16-17; Deut. 22:2829. In the New Testament, the original Greek word for fornication was porneia, “illicit sexual intercourse in general.” It may include adultery, which is “unlawful intercourse with the spouse of another.” (Thayer-Grimm English-Greek Lexicon, and Vine’s Expository Dictionary of New Testament Words).

This clearly means that whenever fornication is denounced, it includes pre-marital sex as well as adultery. Heb. 13:4 condemns both. ” Fornicators and adulterers God will judge.”

And as for adultery being “an act committed by a married woman and not a married man,” that is so erroneous as to be laughable. The recorded instances in the four Gospels when Christ speaks of adultery are nearly unanimous in connecting it with men: i.e., Matt, 5:28, 32; 19:9; Mark 10: 11; Luke 16:18. But, Mark 10:12 does speak of women committing adultery, as does Rom. 7:3 in the epistles.

Mr. Boroff’s statements could have a corrupting influence on national morals. They infer that there is no divine restraint on the unmarried or the male population whatsoever. Mr. Boroff should have let the Bible speak for itself, or else not speak at all.

Sincerely yours,

Bill Fling, Evangelist
Church of Christ
Anaheim, California

Truth Magazine, VI: 1 pp.7
October 1961