Truth Magazine

By Don Givens

As faithful preachers of the Words of everlasting life, we must know God’s truth, experience it in our own daily lives, and conscientiously share it with others. Our listeners must receive the truth, apply it, and be changed by it.

In order to accomplish this task of “speaking as the oracles of God” (1 Pet. 4:11), we must diligently learn how best to communicate the truth to others.

As the preacher grows spiritually, so his preaching will grow, and so the church will grow. It is not enough to have the authority of the Word behind the sermon; one must also give evidence of the power of a life lived under the authority of that Word, else we be hypocrites. A preacher who is not willing to preach to himself as he speaks; will not long get a hearing from others.

In our gospel preaching, we will seek to honor the Lord, not glorify ourselves or try to show people how learned or clever we are.

The purpose of preaching is not simply to discuss a subject, but to achieve an object. A genuine sermon involves not only explanation but application as well. A preacher must not be satisfied merely to instruct the mind; he must also stir the heart and motivate the will of people to personally obey God’s truth.

An outline of a sermon is not a message any more than a recipe is a meal, or a blueprint is the building. What a sick man needs is beneficial medicine, not a lecture on better health. Therefore, in our preaching the good outline, let us be certain that the solution of Christ shines clearly through. Do not lay a foundation for a skyscraper, and then proceed to build a chicken coop on it. Be sure you know what the precise aim of your lesson is, and that the audience sees it vividly.

God is not the author of confusion (1 Cor. 14:33) but sometimes preachers are. Whether the audience detects each sub-point or minor division is not that important, but the preacher must know where he is going and how to get there. Once your theme is announced and introduced, stick with it and develop it. Propagandists often depend on “glittering generalities, 9′ but preachers of the gospel must be precise and specific. There is power and authority in precision.

The effective minister of the Word uses his words the way a craftsman uses the correct tools. We must strive to use the right words for the right job; not simply to appear erudite, but to help people understand, comprehend, and obey.

“The preacher sought to find the right words and to write words of truth correctly” (Eccl. 12:10). So must we. Clear preaching begins with clear thinking. Give yourself much time to think through the text, the purpose, and the development of the sermon. Study diligently, outline carefully, illustrate appropriately, and deliver the lesson sincerely. Avoid fuzzy thinking and aim for precision.

Never assume that your listeners know more about spiritual things than they really do. Spiritual and biblical illiteracy abound.

Good preachers own waste baskets and use them. They realize that not every “good idea” can or should be worked into the sermon, lest the lesson become a clutter of unrelated thoughts. Better that the audience get a hold of one or two meaty truths and put them to good use, than that they become lost in a maze of sermonic material and have no spiritual perception to show for it.

After finishing your preparatory work, step back from it and ask yourself: “So what?” What difference will this make in anybody’s life if this sermon is preached? If your response is hazy, go back to the drawing board. Are you preaching because you just have to say something, or because you truly have something to say?

If the purpose of gospel preaching is to save souls and edify those saved (and it is), then the preacher is an impertinent thief who uses the pulpit to show off his “eloquence” or merely to entertain his hearers. Somewhat like John the Baptist, the preacher must “decrease” while the Word of God “increases.” Preach the message, not for the salvation of your sermon, but for the salvation of lost souls. Do hot just try to preach “great sermons,” rather strive to magnify a Great Savior.

Wisdom is not born of complexity; it is born of simplicity. Do not “muddy” the message. Let the truth of the Bible shine clearly through your sermon. Stand not in front of the cross, but behind it. “God forbid that I should glory except in the cross of our Lord Jesus Christ” (Gal. 6:14).

In proclaiming the one faith, each preacher must still “be himself.” Do not mimic nor copy someone else, no matter how much you admire him. Plagiarism has been defined as the lowest form of larceny and the highest form of compliment. The faithful preacher will milk a great many cows, but he will make his own butter. Mark Twain was.,correct when he said: “Adam was the only man who, when he said a good thing, knew no man had said it before him.”

Be yourself, but be your best self. Be true to God’s Word, be true to others; that is the best kind of originality.

It is not enough for the gospel preacher to love the truth; he must also love the people to whom he speaks (2 Tim. 2:24-26). The door of approach is more easily opened to people when they know how much you care for their souls, and. it is often quickly shut if they can only see that you are concerned with how much you know.

Preacher, remember that God’s Word is never wasted (Isa. 55:11). It shall always glorify him. You may never see the harvest, but someone else will, and God will be glorified. His Word shall not return to him void. People, dying in sin, need the gospel. Give it to them. Do not obscure the message. Do not apologize for it. Do not think that you can have better manners than the apostles. Preach boldly, with love in your heart (Eph. 4:15) and have the spirit of Christ.

Finally, my fellow preacher, do not think that the work of preaching will do honor to you – but rather that you must and will do honor to the work of preaching.

Guardian of Truth XXXII: 2, pp. 50-51
January 21, 1988

By Garreth L. Clair

The title of this article is taken from a book by Leroy Garrett, titled “The Stone Campbell Movement” which I have recently read carefully. The book is called a history of the reformation movement (not restoration movement). From the documented cases within the book of statements attributed to both Stone and the Campbells it would seem that the author hoped to tone down the concept of restoration patternism as he considers it divisive and exclusive. I hope to address the concept of Leroy Garrett and others who consider the concept of restoration and patternism to be divisive and unacceptable to the promoters of unity

Unity is surely desirable among all saints because of the prayer of our Lord for it (John 17:20,21), and for the peace and happy disposition that it could bring to all religious people. Unity is not an impossibility; it may be attained on the basis of what God says about its attainment. Unity cannot be attained on the basis of feelings, what the reformers have said, upon the conditions set forth by the restorationsts, or formulas worked out in Tulsa or in Joplin. Men may have no effect upon the attainment of unity any further than they may deviate from the revealed truth; indeed, they may form some kind of union but to attain unity they must not proceed any less, any further, or suggest any thing else than that which the Lord has authorized to accomplish that aim. While unity seekers may find an acceptable formula to everyone concerned in that most desirable aspiration, the, only formula acceptable to God is, to unify upon that which he has already revealed once for all time (Jude 3). Those who seek for unity must recognize that those of us who are considered to be patternists (the Bible being that pattern) are also interested in unity on that basis, the pattern.

Restoration Patternism,

To accuse those of us who make up the church of Christ of being by nature exclusivists is, I believe an accurate description of us. Indeed, we are convinced that the Scriptures reveal a pattern for the salvation of the lost. That pattern contains a list of five items. The five items in God’s pattern for the salvation of the alien are (1) hearing (Rom. 10: 17), (2) believing (Mk. 16:15,16), (3) repenting of all past sin (Acts 2:38), (4) confessing with the mouth Christ as Lord (Rom. 10:9, 10; Matt. 16:16), and (5) baptism for remission of sin (Acts 2:38; etc.). We are convinced that only those who comply with these conditions from God’s book will have their sins remitted. If this concept is divisive who has made it divisive? We did not. It is our sincere desire to see all men everywhere follow this pattern to the saving of their soul from sin. Is that divisive?

This concept of salvation from sin is only divisive to that one who refuses to comply with the conditions that God has set forth in his book of authority. No doubt there are a number of abstract and unsound concepts that may deprive one of reason and contribute to an outright refusal to come to God’s pattern and be saved, yet if one will consider and accept the conditions of pardon, then unity on this point exists between him and me. I would be willing to accept anyone in fellowship who can show from the Divine pattern another way to be saved from sin. I have searched the Scriptures nearly 27 years for another way; there is only the one pattern that we have shown. The pattern for salvation from sins is so clear to one who will search the cases of conversion in the book of Acts, rightly divide them (2 Tim. 2:15), and apply the conditions toward himself and be saved. Then fellowship may exist between that one and all others who have done likewise.

Because many refuse to follow the biblical pattern in order to be saved from past sin, should we loosen the concept contained in God’s Word to include them in the group that God considers saved? I think not. Because I insist upon compliance with the commands of Scripture for all, does that make me divisive? If that is to be deduced from my actions, I plead that it is totally unreasonable from a scriptural p6nt of view. I plead that it is unreasonable based upon past occurrences revealed to us regarding God’s attitude toward those who failed to comply with his instructions. Notice please the following:

1. In the Old Testament:

A. Adam and Eve (Gen. 2:9,17; 3:1-24). Adam and Eve knew that God had required obedience. They disobeyed, brought death upon the whole family of mankind, and were cast out of paradise (Eden).

B. Cain offers an unacceptable sacrifice and then kills his brother Abel (Gen. 4:3-16). Cain knew that God required a blood sacrifice and ignored it, bringing himself then to kill his brother and cause God to curse him.

C. Sodom and Gomorrah and the cities of the plain (Gen. 19:23-30). Sin was again dealt with by God. Sodomy was not approved by God and the sinners received their just due.

D. Aaron’s golden calf (Exod. 32:1-32:35). The people knew that God only should be worshiped. They refused to recognize God as God, thereby many were destroyed.

E. Nadab and Abihu (Lev. 10:1; Num. 3:1-5). The two sons of Aaron knew that God had given instructions on everything that pertained to the tabernacle worship but they departed from divine instruction and died.

From these Old Testament examples and many others we are made aware of God’s attitude toward following his patterns. It is apparent that long before Leroy Garrett and his friends were born God required that man follow the Divine pattern. The insistence of God that men follow his pattern predated the American restoration movement by several thousand years.

II. In the New Testament:

A. Christ tempted by the Devil (Matt. 4:1-11). Jesus referred the Devil to the Divine pattern in each of the temptations thusly saying, “it is written.”

B. Peter and John’s position (Acts 4:18-20). Peter and John were threatened by the authorities and told not to teach any further concerning Christ. They presented to the rulers the fact that they had no choice but to reject their order and continue to serve God according to the pattern.

C. Ananias and Sapphira his wife (Acts 5:1-11). Apparently these two people were aware of God’s law, yet they rejected the law and were destroyed.

D. Stephen (Acts 6:9-7:60). Stephen knew God’s attitude toward rejection of the pattern, yet he defended it to his last breath.

E. Cornelius (Acts 10:1-48). Cornelius was one of the pious unimmersed, yet he was not saved from sin. He had not complied with the Divine Pattern. After he had complied with the pattern, he was saved and was accepted into the fellowship of God.

F. God’s rejection of all who follow the law of Moses (Romans). God has no regard for those who follow a law (even though he at one time approved it) that has been abrogated or one contrary to the pattern now binding.

G. Man cannot reject the Divine pattern today and hope to be saved from sin (Heb. 2:14).

H. How can we possibly escape condemnation, having testimony of so many who did comply with the Divine pattern and were thereby made acceptable (Heb. 11:1-40; 12:1,2)?

God required that all men comply with his conditions as far back as the early New Testament era as we have documented. Can the concept of compliance today be accurately described as divisive and those of us who insist upon that compliance be justly condemned as pattern followers, etc.?

In the scheme of revelation patterns may be found the Divine pattern for salvation of the alien. Those of us who desire to please God have no other choice but to so teach, insist, and defend that proposition. If those of our religious neighbors castigate us for this and call us all matter of venom, that still does not change the truth of God’s instruction to us or to them. To suggest that by absolutely abiding within the pattern there can be no unity with the denominations and that position itself is divisive we admit, yet is that such an hindrance to biblical unity? Surely our friends in the Christian Church, the Disciples Church, the Baptist Church, etc. have no greater desire for unity than we do, but our insistence on following the pattern is none the less divisive and God intended it to be so to all who will not conform thereto. We are concerned, we want unity, we will unify with any and all who will accept the Divine pattern, and a beginning place might well be the surrender of the denominational forms of faith only and a compliance with the Divine pattern on salvation from sin.

When in the previous paragraph we suggested that compliance with the Divine pattern on the plan of salvation might be a starting point, we did not imply that the accepted ideas found in denominational circles regarding faith, repentance, confession, and baptism are acceptable to us or to God. I simply imply that the Divine pattern gives the formula for salvation from sin with the right understanding of each item, as baptism (according to the Divine pattern) is for the remission of sins (Acts 2:38; 1 Pet. 3:21), a burial in and a coming out of the water (Rom. 6:14; Acts 8:36-39), places one in covenant relationship with Christ (Rom. 6:3; Gal. 3:27), and that there is only one baptism (Eph. 4:5). Any person who is not thusly baptized is not in fellowship with God, Christ, and the Holy Spirit and therefore may not be fellowshipped by me. Since, in reality my fellowship is with the Godhead conditioned upon my faithful obedience to the pattern, any fellowship I may have with others is incidental to that fellowship with man. As we have defined baptism, so must we insist upon the proper attitudes, motives, mode, etc., with regard to the other actions contained in God’s pattern for the salvation of the alien.

In concluding this article, to the charge that the church of Christ preachers (at least this one) teach patternism, that the compliance to the Divine pattern causes division (i.e. causes some to reject us), I readily admit. To the charge that Stone and the Campbells with others of the restoration period began the concept, that there can be no unity where patternism (an appeal to the Divine pattern) exists, that those of us who insist upon following the pattern are divisive, this I deny.

Guardian of Truth XXXII: 2, pp. 42-43
January 21, 1988

By Russell Mathews

(Russell Mathews is one of those humble, but great veterans of the cross. With the persistent support of his wife Hazel, he was tirelessly labored to support himself in secular work while preaching the gospel full time in Southern Florida. For more years then he wants to admit, he has sacrificed and fought for the cause of Christ in the state. Most of the time he would drive some distance after getting off work with the railroad on Sunday morning and preach without financial compensation. With Hazel driving, he often put his final touches on the sermons for the day en route to his preaching appointment. The sacrifices they each made during those years are too numerous to mention, but God, in his infinite mind, has kept a record of the years of labor without seeking recognition from his brethren. Now, at age 65 and retired from the railroad, he is still going strong “in trust with the gospel” [1 Thess. 2:4]. Having become a Christian at the early age of 12 1/2 years he has maintained a keen interest in the cause of Christ. He is a graduate of Florida Southern College. He and Hazel moved to Fort Myers in 1954. While working for the railroad he has preached at Orange River in Fort Myers [a work that began in the home of brother and sister Ray Simpson, faithful members in the area], LaBelle, Punta Gorda, etc. He continues to ‘!fill in” when the local preacher is away. He works unendingly around the building and is one of the best friends a gospel preacher can have supporting him. His wife shows an active interest in and concern for people, both Christian and non-Christian. She can be seen at any hour visiting from house to house, the hospitals, etc. We, in Southwest Florida, are grateful for the continued influence of Russell and Hazel Mathews. Without a doubt Russ has fulfilled his personal commitment: “be thou an example of the believers, in the word, in conversation, in charity. . . ” [I Tim. 4:12]. The outline that appears below shows the quality of his thinking, even at age 65. Ponder it well. Jimmy Tuten.)

Introduction:

1. The study of humility fits in with a study of the beatitudes (cf. Matt. 5:3-12). They are “double first cousins” to humility.

2. The text speaks to “all of you,” i.e., the whole church and its need (1:1-2,17; 2:11). Humility is required without respect of persons.

3. “Clothed with humility” is literally clothe yourself with it, so that you have a deep sense of littleness or lowliness of mind. It is like the apron that a slave would wear as an outer garment while performing his work. It is something that can be seen.

4. Throughout Scripture, pride and haughtiness are condemned (Prov. 6:17). It is number one on our list of sins today. Pride is number one on the devil’s list. It is his pride and joy! It is one of the three areas of temptation listed in 1 John 2:16 and the hardest to overcome.

Body:

1. Old Testament Examples:

A. Moses (Exod. 3-4). He hid his face from God (3:6), he asked “who am 1”? (3:11), he was humble enough to think that no one would listen (4:1), etc.

1. He was always humble before God and strong against sin.

2. The only exception was his striking of the rock (Num. 20).

B. Isaiah (Isa. 6). “Woe is me! for I am undone. His humble obedience is seen in “here am I, send me.”

II. New Testament Examples.

A. Woman of Canaan (Matt. 15).

1. Vv. 25, 27 – From beginning to end this is an example of beautiful, perfect humility that expresses recognition of the value of even the crumbs of teaching from the Lord. Freely she admits her uncleanness. Great faith is first humble, then it is victorious, as in the case of this woman. “Truth, Lord” tells the story of humility and faith.

2. The pity today is that those who now have the right to be at the Lord’s table are without even a token of the reverence, love, and thankfulness that this woman had for crumbs. “Great is thy faith” indeed is a worthy praise (v. 28).

B. The Centurion (Matt. 8; Lk. 7).

1. He was a Gentile officer in the proud Roman army. He not only had power over a hundred men, but had servants and slaves. He was a man of wealth, yet his lowly servant was dear to him (Matt. 8:6). His greatest quality was his humility (Matt. 8:8, “I am not worthy”).

2. By human standards he would have been proud, haughty, self-centered, selfish and maybe even cruel. He had the power and the temptation to follow indulgences with a domineering spirit. He would have naturally opposed everything that was Jewish (Matt. 8: 10). But his humility gave him victory over natural prejudices and created respect for one of low estate. This was very rare at this time.

3. He recognized the dignity and authority of Jesus, while at the same time feeling his own unworthiness (Matt. 8:8). If people today had the same spirit they would see the greatness of the Lord and just how great their needs are in life. “In counting himself unworthy that Christ should enter in through his door, he was counted worthy that Christ should enter his heart” (Augustine).

C. Compare this with the disposition of Diotrephes (3 Jn. 9). The text says only that he loveth preeminence. Whatever his position he would be first, or he would be nothing. “Pride goeth before destruction.” Note that his character is illustrated in that:

1. He rejected the highest commendation (v. 9)

2. He defamed the fairest reputation (v. 10, “prating. . .”).

3. He prohibited the exercise of a sacred privilege (v. 10).

4. Since it takes only one power-loving man in the church to work mischief, we need to guard against the presence of such a spirit and take heed that we afford no encouragement to such a spirit in others.

III. Examples of the Lord (Lk. 22:24; Jn. 13).

A. “All that Jesus began both to do and teach” (Acts 1:1). He taught by word of mouth and example (Matt. 5:19; Jn. 13).

B. Luke 22 records strife among the apostles over the “chief seats” and “chief places.” In John 13 Jesus taught that one becomes great by serving. They needed to know that the twelve thrones upon which they would judge were spiritual and not temporal.

1. Washing the disciples’ feet – an example (Jn. 13:4-9), but one of humility. Not a religious ritual, but an act of hospitality (1 Tim. 5:10).

2. “I have given you an example” (Jn. 13:15).

C. This was difficult for the disciples because they were looking for an temporal kingdom, not one that was spiritual. Our Lord’s example of humility in feet washing had spiritual application. They needed to know what it means to serve.

1. Have you ever seen a church problem over someone trying to seek the office of a servant?

2. If our Lord could serve, can we not do the same?

D. In blessing others we bless ourselves (Rom. 15:2). Note carefully the following passages and their relationship to humility: Romans 12:9-10,16. We need to practice the “golden rule.” This is truly an obligation for all men in all ages.

E. The greatest example of Jesus teaching humility is recorded in Phil. 2.

1 . Phil. 2:3 (vain glory) sets the stage for Paul’s teaching about Christ.

2. “Let his mind be in you” (v. 5)

(a) In God’s form, i.e., Deity (v. 6).

(b) He did not cling to this for the good of man (v. 6).

(c) He became a servant (took on another form) obedient unto death (v. 8).

3. We need to likewise work out our salvation (v. 12).

Conclusion:

1. The humility of Jesus was voluntary (Jn. 10: 17-18). He submitted to all that was required of him and now he offers salvation to all who will obey in humbleness as a little child (Matt. 18:4).

2. The greatest is the most humble and the most obedient is Christ like.

3. “Put on . . . humbleness of mind” (Col. 3:12-13). The childish rule sketched on the walls of a crude club house captures the idea:

Nobody act big;

Nobody act small;

Everybody act medium!

4. “Though Jehovah is high, yet hath he respect unto the lowly” (Psa. 138:6).

Guardian of Truth XXXII: 2, pp. 55-57
January 21, 1988

By Ron Halbrook

(Introductory Note: The Church of Christ in West Columbia, Texas has used its weekly newspaper column to expose and oppose the antics of Oral Roberts, Jim Bakker, and other false teachers prominently in the national news. A local Assemblies of God church called “The Christian Center” is “pastored “by B. B. Hankins and has promoted Oral Roberts and the P. T.L. program. The Christian Center has several hundred members and is the largest church in our area. Hankins is something of a figure himself among Pentecostals and was recently featured in a national Pentecostal journal.

After our article appeared, Hankins had a large ad in the paper announcing that Don Hurley, “a former Church of Christ Minister, ” would speak at The Christian Center. Hurley isfrom Houston, Texas. “Apostate Preachers” and an article to follow entitled “Debate Thy Cause” were written in the context of this controversy. Thesefalse teachers are too shrewd to debate, but our community is more aware that New Testament Christianity is distinct from denominationalism. We hope these articles will be informative to the readers of the Guardian of Truth and will encourage brethren to uphold the truth by opposing error in their local communities. R.H.)

Apostate preachers are men who have known the way of truth but then departed “from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron” (1 Tim. 4:1-2). Such men contradict New Testament teaching and “consent not to wholesome words, even the words of our Lord Jesus Christ” but become “destitute of the truth, supposing that gain is godliness: from such withdraw thyself” (1 Tim. 6:3-6). They make shipwreck of their faith, err “concerning the faith,” blaspheme the truth while proclaiming new knowledge “falsely so called,” and do the Lord’s cause “much evil” (1 Tim. 1:19-20; 6:20-2 1; 2 Tim. 4:14). As America suffered betrayal at the hands of Benedict Arnold, the kingdom of Christ has suffered at the hands of Judas, Hymenaeus, Alexander, Philetus, Demas and others.

The teaching of apostate preachers is as destructive and deadly as gangrene or cancer (2 Tim. 2:17). These ministers of Satan and enemies of Christ deceive multitudes by professing godliness and pretending to preach the gospel of Christ (2 Cor. 11: 13-15; Phil. 3:18). How can we recognize these men who enroll in the Dishonorable Hall of Faltered Faith?

1. They are billed as having “ministered in the Church of Christ for 20 years” (1985 ad for Darwin Chandler in Alvin, TX), “a former Church of Christ Minister” (1987 ad for Don Hurley in West Columbia, TX), or some similar statement. Their “glory is in their shame” as they “call evil good, and good evil” to make their apostasy appealing (Phil. 3:19; Isa. 5:20). They are “not at all ashamed, neither could they blush” for the abomination of deserting “the old paths” of truth (Jer. 6:15-16).

2. They often defend the fraudulent “miracles” and theories of a direct operation of the Holy Spirit which are popular in our time. This causes them to deny and to pervert God’s promise that all true miracles would cease when New Testament revelation was completed at the end of the first century (1 Cor. 13:8-13). Such men soon interpret their emotions rather than Scripture alone as the Spirit’s word (1 Pet. 4:11).

3. Denominations and sects are accepted and approved. “The Spirit” is said to “move” in them all, contradicting the Spirit’s clear statement that “God is not the author of confusion” (1 Cor. 14:33). The prayer of Christ for unity based upon truth is exchanged for a mess of modern ecumenical pottage (Jn. 17:17-21). The “one body” becomes many divided churches; the “one Spirit,” many diverse voices; and the “one faith,” many different creeds. What a mockery of Ephesians 4!

4. Instrumental music is worship is embraced by making flimsy arguments which were exposed and destroyed years ago. “Speaking lies in hypocrisy; having their conscience seared with a hot iron.” The gospel still teaches saints to worship by “singing and making melody in your heart to the Lord” (Eph. 5:19). The man does not live who can find authority from Christ for mechanical instruments in worship.

5. Recreation and carnality in the name of religion are promoted – including church socials and meals, contests, prizes, parties, ball teams, entertaining movies, gyms, arts and crafts, secular education, day care centers, politics, and constant emphasis on money, money, money! This is endorsed by men who once preached that God’s kingdom is spiritual and eternal, not a social club (Rom. 14:17; 1 Cor. 11:17-34).

6. Apostates end up accepting the heresy that alien sinners are forgiven before water baptism. Apostates must swallow such theories as salvation by faith alone, by raising a hand, by signing a card, by saying a prayer, by “feeling” the Spirit, and the like. Mark 16:16, Acts 2:38, Galatians 3:26-27, and 1 Peter 3:21 are deserted.

7. Much is said about “the end time” by miserably mangling Old Testament prophecies of the kingdom (actually fulfilled in the church; Acts 2:16-47), Jesus’ prophecy of the fall of Jerusalem in Matthew 24, and John’s vision of the suffering of the early church in Revelation (1: 1-3). Some even dabble in date setting. Fascination with perverted theories of “the end time” is an old mark of apostasy (2 Tim. 2:18).

8. Urging straightforward rather than devious conduct, Solomon said, “Debate thy cause with thy neighbor,” but apostates fear open discussion and resort to potshots and misrepresentation from afar (Prov. 25:9). Christ and the Apostles debated often because truth has nothing to fear or hide (Matt. 21-22; Acts 17:17). Apostates have many excuses for not following this honorable example of Christ in controversy.

We have published several articles and preached several sermons recently teaching that the claims of modern miracles by Oral Roberts, Assemblies of God, and other Pentecostals are all equally false. To follow Christ’s example of honorable controversy, we propose a formal discussion of both sides of the “miracles” issue. We will affirm the following proposition for two nights and Don Hurley can deny it: The Bible teaches that the miracles recorded in Scripture ended when the New Testament was completed. Hurley can affirm for two nights and we will deny: The Bible teaches that the miracles recorded in Scripture are still being performed today. To accommodate the crowds expected, we are willing for the discussion to be conducted in the same facility where Don Hurley recently spoke here in West Columbia. We will keep you informed on Hurley’s response to this proposal.

Guardian of Truth XXXII: 2, pp. 45-46
January 21, 1988