Truth Magazine

By Jimmy Tuten

The Psalmist speaks of “singing a new song” to Jehovah (33:3). The apostle counseled the Corinthians not to separate the heart from the mind in their worship in song: “I will sing with my spirit, but I will also sing with my mind” (1 Cor. 14:15, NIV). Throughout history, music has been regarded as an effective means of controlling human behavior. In 1 Samuel 16:14-23 one can find an example of the therapeutic value of pleasing melodies to ease anxiety. That which was evil plunged Saul into a deep depression. David was called in to play the harp and the soothing melodies communicated an emotional language that helped chase his blues away, leaving the king refreshed. In our day music is used to calm patients in doctor’s and dentist’s offices. The lyrics of music are used by Malls and Shopping Centers to discourage shoplifting, though the average response to music is emotional and not rational. Music can bring both peace to our hearts and heat to our discussions. This is because most religious people feel secure with depersonalized discussions of doctrine and do not understand the emotional element in human situations.

Psychologists tell us that music influences us whether we like it or not. In one study of its effect upon people’s feelings, a number of individuals were exposed to a series of brief classical excerpts that moved from one mood to another: depressed to happy, agitated to serene, bored to active, and lighthearted to majestic. In every case the emotional response of the subject paralleled the spirit of the music. When the seriousness of our subject is recognized to the point that an editorial in U.S. News and World Report devoted a whole page to the influence of music or to the fact that “some of these lyrics reinforce all the wrong kinds of values for children at a very early age,” it is time we adults took notice of the music our children are listening to. A growing number of parents are doing that very thing! It is now recognized that the generation that grew up with the first fifteen or so years of the hard-rock age are said to have found that rock gave them a communication of their own, and a release from harsh or routine lives that many, many of them lived. They felt also that hard-rock attacked the sham and hypocrisy of a world gone sour. So great was this influence that one could say that “rock made her feel like a free spirit,” another said the music sang of personal and sensitive things” that helped her understand her own feelings,” and yet another said rock “represented his generation more powerfully than anything else” (Families, Oct. 1981, p. 120). Rock music does indeed influence a pattern of thinking and behavior that comes from three aspects: the rock music itself, the visuals used in shows and the lives of the performers idolized. Space permits merely a few of the illustrations of the influence of rock music in the lives of people today:

(1) Rock music tends to glamorize drugs in both music and the lives of the performers.

(2) Rock music influences that which is immoral by poking fun at morality with bodily gyrations, suggestive clothing, weird hair styles, messages of rebellion and rejection, etc.

(3) Rock music in some cases promotes the occult (the worship of Satan and the glorification of evil).

(4) Rock music says and does what the world wants and is by far more popular than preaching the gospel of Christ.

Since feelings affect thoughts and thoughts affect actions, all Christians everywhere must be careful about what they listen to. Just because we like a certain type of music does not make it right. If it stimulates emotions and creates impure thoughts, or if it keeps us from doing what is pleasing to God, it is wrong no matter how much we enjoy it. God wants us to avoid “every kind of evil” (1 Thess. 5:22). We should seek to do this to show love, faith and trust in Jehovah. If as an individual I seek to honor God, I must let him define evil for me. The six adjectives in Philippians 4:8 gives God’s standard for evaluation. Is this music true? Is it noble and right? Is the lyric morally pure? Is the music lovely and admirable? Only what is excellent and worthy of praise should pervade the thoughts and feelings of the people of God. Of course this means little to those who do not love the Lord. Surrounding oneself with rock music, posters, records, tapes, etc. that depicts evil as good, and good as evil is not God’s way of influencing our lives.

The terms of our vocabulary are defined by God in his Word and his definitions of what is ethical and what is evil are ageless. They represent neither youth nor adult and outlast any unstable fad. Through his Word God seeks to bless, encourage and strengthen our lives. But he cannot do it if we do not let him. A beautiful love relationship with the Son of God is the answer to the Rock music question. We need to listen to the kind of music that helps us feel, think, and act in harmony with the composition God has written for our lives. Please read again Philippians 4:8.

Guardian of Truth XXXI: 17, p. 520
September 3, 1987

By Lewis Willis

In all the controversies that have raged in religion, we in Churches of Christ have urged the solution to be the inspired Word of God. We have noted passages which tell us how the Scriptures came and what they are designed to do in establishing man’s fellowship with God and retaining it. We have cited passages like 1 Corinthians 2:9-13, 2 Timothy 3:16-17, 2 Peter 1:3 and 2 John 9-11 to show the function of the Scriptures in leading us to God’s approval. Sectarians have charged our position to be nothing more than our “interpretation” of these passages. Even so, brethren have been of one voice in declaring this truth.

Unfortunately, through the years we have seen many controversies arise within the Church. Many debates, both public and private, have been waged in efforts to resolve these differences between brethren. Both sides of each issues have stood so solidly that division has resulted. The confusion has arisen because some have introduced into the life and action of the church things for which there is no New Testament authority. When Scriptures have been introduced which are violated by the innovation, the cry is made that the opposition which we have raised is but our “interpretation” of these passages. Those who have opposed unauthorized innovations have been of one voice, as with regard to the errors of sectarianism.

However, in recent years some brethren have come along who deplore this state of division among those who have stood together in the past. It is as though they have suddenly discovered division to be wrong. They knowingly or unknowingly ignore the face that brethren have been crying out against division for years. While the efforts to unite brethren are praiseworthy, the appeal for unity is but are statement of the division. But, a new twist has been added to this modern appeal for unity. These late-arriving reformers have accepted the position that all of these divisions are but matters of “interpretation” or opinion. They have, furthermore, concluded that there are bodies of essential and non-essential techings that have been overlooked in the heat of controversy. Some have gone so far as to distinguish between “gospel” and “doctrine,” insisting that if we are right regarding “gospel,” being right about “doctrine” is not all that important. Today it is not uncommon to hear every divisive issue among brethren over the last 150 years classified as “non-essential doctrine” which should never have been allowed to disrupt the fellowship of God’s people. Their position is that things like the instrument, missionary society, premillennialism, orphan’s homes, Herald of Truth, fellowship halls, etc., were all elevated to brotherhood misunderstanding due to imperfect knowledge respecting the passages that became the focus of these controversies. In the view of the modern “unity advocate,” those who introduced all of these things into the affairs of the church were nothing more than “well-meaning” brethren whose efforts should have been applauded, rather than condemned. Without exception, those who have opposed these unauthorized and unscriptural doctrines and practices are viewed as arrogrant, ungodly “know-it-alls” who caused the divisions.

I suppose it will come as no surprise that the “unity advocates” know just the Scriptures which will correct the “horrible mess” which those of us who have opposed unscriptural innovations have caused. They are fully persuaded that these “issues” should be totally ignored in the interest of unity at any cost. Books, journals, tracts and articles are being written telling us just exactly where we need to “straighten up and fly right.” The arguments are “profound,” especially to those who make them. But I have noticed something rather interesting in their writings which I think brethren should consider.

They cite passage after New Testament passage to prove that brethren are to be united, that they are to love one another, that patience, forebearance and understanding are to characterize our every word and act. We know this is so, because the New Testament teaches as much. They labor to show scriptural evidence that everyone must understand the truth about the person of Christ and must obey the 96gospel” in order to be in fellowship with God. In their dissertations, every soul must obey the Gospel or he is lost, and, all of these who have observed the essentials must be united or they stand condemned. How do we know this is so? Because the Scriptures say so! Everyone, it is argued, can understand this.

But when we start studying about instrumental music, missionary and benevolent societies, premillennialism, etc., we are dealing with a completely new set of rules. The New Testament Scriptures which are so easily understood by all with regard to the person of Christ, faith, repentance, confession and baptism, suddenly become complicated, unclear and subject to dozens of different renderings which makes unity impossible.

I was just thinkin, why do you suppose these men are persuaded it is possible for us all to understand the “gospel” alike, but it is impossible for us to understand the “doctrine” alike? It seems to me if the Scriptures can be understood regarding unity and love, they can be understood with regard to singing, the sufficiency of the church to fulfill its mission without adding human institutions, the limit of the authority of elders, etc. How can a preacher keep a straight face when he stands to speak on unity, quoting understandable Scripture and then argue that that same Scripture cannot be understood with reference to the issues over which brethren have divided? One would think there is a distinct possibility that those who fail to see through their little mental exercise are unable to see because they don’t want to see. The next time you are approached by one of these fellows, why not ask him why John 17:20-21 is so much more easily understood than Ephesians 5:19 or 1 Peter 5:2? However, get ready to witness some hermeneutical gymnastics. To us common folks that word means “the science of interpretation and explanation.” They will do whatever is necessary to get where they want to go!

Guardian of Truth XXXI: 16, p. 490
August 20, 1987

By Tommy Hagewood

Brethren, let’s fight the good fight of faith, as Paul said in 1 Timothy 6:12: “Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hath professed a good profession before many witnesses.”

Brethren, let’s fight with the “whole armor of God. ” “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light” (Rom. 13:12). “Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand” (Eph. 6:11-13).

Brethren, let’s fight together as fellow soldiers (Phil. 2:25; Phile. 1:2).

Brethren, let’s fight to cast “down imaginations, and every high thing that exalteth itself against the knowledge of God,” and to bring “into captivity every thought to the obedience of Christ” (2 Cor. 10:5).

Brethren, let’s fight to the finish.” “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim. 4:6-8).

Brethren, let’s fight together the good fight of faith to the very end.

 

Let’s Not Fight!

 

Brethren, let’s not fight among ourselves! “From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not” (James 4:1,2).

Brethren, let’s not bite and devour each other! “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. But if ye bite and devour one another take heed that ye be not consumed one of another. Let us not be desirous of vain glory, provoking one another, envying one another” (Gal 5:13-15,26).

Brethren, let’s not fight as members of warring groups! “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Cor. 3:3)

Brethren, let’s not fight in the law courts of our land! “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. I speak to your shame. Is it so, that there is not a wise man among you? No, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God? (1 Cor. 6:1-9a)

Brethren, let’s not fight over matters of opinion! Paul emphasized how destructive and sinful this is in passages like I Corinthians 8 and Romans 14.

Brethren, let’s not fight over words to no profit f Paul warns against this sin in 2 Timothy 2:14.

Brethren, let’s not fight among ourselves so that we all die and go to torment (cf. Gal. 5:19-26; Phil. 2:1-4). If we refuse to get along here, we will be together in eternity – in hell!

Guardian of Truth XXXI: 16, p. 493
August 20, 1987

By Bill Robinson, Jr.

An esteemed friend, who is neither cynical or grumpy, astutely observes that most folks (including many Christians) are more interested in having a pep rally than they are in having sound preaching when it comes to gospel meetings. Looking at the titles in a religious book store these days one soon learns that my friend’s perception may not be all that blurred.

I have read a good number of books by popular authors of the so-called positive mental attitude (PMA) philosophy. Some of the material is good but I seldom if ever recommend it because a vast majority of it leaves the impression one can manipulate God through prayer or one can think himself into spirituality by positive thinking. Furthermore, a lot of what I read is nothing more than an attempt to deify man and humanize God (Rom. 1:20-22).

Frankly, I am a little alarmed when brethren start quoting Swindoll, Wiersbe and other popular denominational writers of our day more than the Bible. Furthermore, it is disturbing to think that some brethren would miss an assembling of the church in order to hear a Zig Ziglar, Norman Vincent Peale or Charles Swindoll seminar. In fact it is down right disgusting to hear some brethren talk in such glowing terms and accolades about how such blatant false teachers as Ziglar, Wiersbe, Swindoll, Peale, etc. are motivational; especially, when they look down their noses at good faithful, godly men who for the pure love of truth have sacrificed to preach and defend it.

Answer for yourself brethren, do the Wiersbes, Swindolls, Ziglars and Peales of this world fit the class of men Paul was talking about when he wrote, “Brethren, be ye imitators together of me, and mark them that so walk even as ye have us for an ensample”? Or do they fit in the category of those who “are the enemy of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things” (Phil. 3:17-19)?

If we fail to live by the principle that nothing but the preaching of the gospel will save men from their sins then we are sure to die by it (Rom. 1:16)! It was the preaching of the gospel which brought the church into existence in the First Century (Acts 2:16-47). It was by the preaching of the word that obedient penitent believers were added unto the Lord in the First Century (Acts 11:22ff). Furthermore, it was through the preaching of the gospel in the First Century that men surrendered their will to the Lord being baptized for the remission of sins and went on their way rejoicing (Acts 8:26-38; 16:30-34). The meaning of the cross of Christ and His glorious resurrection provided the motivation – such a message was presented “not with excellency of speech or of wisdom” (1 Cor. 2:1).

Brethren, it is high time we got more emotional over the message instead of the messenger! When, and if, we do then we will be motivated to properly imitate those men whom the apostle encouraged – namely, those who love the message and who have willingly sacrificed to preach and defend it as it is “the power of God.” We do not need pep rallies to psyche us up about the religion of Christ – we need commitment to get involved in the religion of Christ, reviving in our hearts a genuine love for plain gospel preaching!

Guardian of Truth XXXI: 16, p. 494
August 20, 1987