Truth Magazine

By Robert F. Turner

We are seeking to explore the “bottom line” of some doctrinal differences that exist in the religious world — differences in basic ideas which affect the particular details of conflicts. An earlier article discussed various fundamental concepts of how we can know the things of God, and even before we began this series our article on “Two Concepts of God’s Grace” (G. 0. T., Mar. 20, ’86) presented “bottom line” arguments on that subject. Now, we move attention to “Faith.”

If you are already familiar with the Evangelical concept of Faith you know that in many debates on the subject the chief difference is overlooked, and pseudo arguments are made. We argue as though they were using “faith” in the same sense as we use “faith, repentance, and baptism”; and they argue as though we were saying one earns redemption by doing three or four things. They complain about man lifting himself by his own boot straps; while we say faith is a work; and both of us may be confusing the use of the word “faith.” Justification by faith is stated in a context which contrasts it with justification by meriting or perfect works; and indicates right-standing with God depends upon our trust in Jesus Christ rather than in ourselves. Rightly understood, justification is indeed by faith and not by works; but to say by “faith only” evokes a different concept of faith, and leaves a very erroneous impression.

Faith is used or applied in many different ways in the Scriptures. (1) It may mean simply a mental acquiescence, an agreement to the truthfulness of testimony; and of that “faith” it is said, “devils also believe,” and “faith without works is dead” (Jas. 2:19-20). But (2) the “believer” is sometimes contrasted with the “disobedient” (1 Pet. 2:7), and that I faith, I obviously includes obedience. The church consists of (obedient) “believers” (Acts 4:32). If baptism puts one into the church, baptism is necessary to be a “believer.” By metonymy of effect for cause (3) “the faith” is sometimes used to designate the word, the gospel message that must be believed. When Jude wrote “contend earnestly for the faith which was once for all delivered” (1:3) he referred to the truth, that which produces belief on our part. It is called the “revealed” faith in Galatians 3:23; the message of the new covenant. Then (4) in Romans 14:23 “faith” is used subjectively, in the sense of conscience. “He that doubteth is condemned if he eat, because he eateth not of faith. . .”

But when justification is the subject, we must take another look at faith. The early chapters of Romans are devoted to showing that God is just in condemning all men, for “all have sinned” (3:23). We are “justified freely by his grace through the redemption that is in Christ Jesus” (v. 24), on the condition of faith (vv. 25-26). But Paul is not saying there is a “sole” condition, namely mental acceptance. Using a Greek text, note the absence of the article in Romans 3:20, as well as its insertion in portions of verse 21. “Because by works of – law shall no flesh be justified in his sight; for through – law cometh the knowledge of sin. But now apart from – law a righteousness of God hath been manifested, being witnessed by the law and the prophets” (emphasis and indications mine, rt). This contrasts the Christian system with Judaism; but also with any system which requires perfect obedience to any law for justification. We are “free of guilt” (justified) by way of mercy, or forgiveness.

To seek justification via works of law is to be under a curse: namely, “Cursed is everyone who continueth not in all things . . . to do them” (Gal. 3:10). But Christ freed us from “the curse” (v. 13) (i.e., of having to be perfect in our obedience), by dying for us. This makes it possible for man who is less than perfect in his doing, to have forgiveness — or justification — through the mercy of God. But this forgiveness is conditioned upon a faith that obeys — that seeks to do all possible in the service of the Lord. There is law in Christ, just as there was law under Moses, but the difference is far more than in the things commanded. Christianity is a system of faith – it is possible to so strive, from the heart, to serve the Lord, that He will forgive us even though we are less than perfect.. Such was not possible without Christ -for the Jew, or for anyone. This is not “automatic” (i.e., without conditions). It is ours by virtue of our faith — and because it offers forgiveness for sin, it is far superior to a system of law which justifies only upon perfection or merit. That is why “trust” in Christ more correctly identifies this “faith.”

Basic Concepts Concerning Faith.

But we have yet to get to “the bottom line” of faith arguments. The basic concept of Evangelicals, though sometimes unrecognized by adherents, is that the descendants of Adam are so depraved they can not of their own will move toward God. They must be “regenerated” by a direct operation of the Holy Spirit before they can have a saving faith, and therefore “faith” itself is a gift of God. They so interpret Ephesians 2:8 although this is not grammatically correct, for “that” is neuter, while “faith” is feminine. They deny the free will of man, and contend that faith which is generated by the word alone is “human faith.” We might ask, is it man’s faith? If so, of course it is human. They have confused man’s trusting in the source of the message (as he must), and in man accepting only that which he can prove by human wisdom (a lack of true faith). But if it is not, then they must accept the dilemma of God’s arbitrarily selecting those to whom He will give faith, and therefore save. Calvinism, though wrong in its premise, is consistent in these points.

The basic opposing concept treats man as a free moral agent; considers the Holy Spirit fully capable of presenting God’s message so that its intended hearers (the whole world, every creature) may understand and be moved to believe; and places no special, unwarranted definition on faith but accepts the word in its ordinary meaning. “Faith” is that which is believed: “believe” is to hold as true. It is the acceptance of testimony or evidence. First there is the fact which must be witnessed, then witness bearing testimony, and then belief of the testimony. The resultant faith may range from faith only, to acting upon that faith, and confident trust; but it all depends upon testimony. The Scriptures put it simply: “How shall they believe in him whom they have not heard?” and “So belief cometh of hearing, and hearing by the word of Christ” (Rom. 10:14-17).

The difference in these to concepts is so fundamental as to cause a division in the ranks of Baptists: some saying there was no need for missionary work for God would save, without preaching, those whom he had predestined. It should be noted that Baptists who say preaching is necessary must be inconsistent with pure Calvinist tenets. Further: if man does indeed do the believing, then there is no consistency in crying “boot straps” when we point out that saving faith involves obedience to that which God says is “for the remission of sins” (Acts 2:38). Getting to the bottom of “faith” is absolutely fundamental to a proper respect for an understanding of the gospel of Christ. It is on this basis that “the seed (of the kingdom) is the word of God” (Lk. 8:11); and church identity and succession is in the seed, not in rattling the chains of organized churches. We would like to encourage more “bottom line” preaching on this and other truly fundamental subjects.

Guardian of Truth XXX: 14, pp. 423-424
July 17, 1986

By Jimmy Tuten

The realm of our existence is made up of the forces of righteousness and evil. There are many metaphors used to describe these realms. The inspired writer of 1 Thessalonians 5:5 used this figure of speech when referring to the kingdom of Christ and the dominion of Satan: “ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.” The realm of “light” is the spiritual and darkness is the state of carnality. “For to be carnally minded is death; but to be spiritually minded is life and peace” (Rom. 8:6). Since those in darkness are at enmity against God because they are not subject to the law of God, they cannot please Him (Rom. 8:7-8). When Christians (through the Spirit) do mortify the deeds of the body, they shall live (i.e., they shall be spiritual, Rom. 8:12). The “spiritual” are those who mind the things of the Spirit (Rom. 8:5).

The end of the Christian’s existence is to glorify God (Eph. 1:6,12,14). It is not to preach the gospel or to win souls, or the singling out of some other feature of the Christian’s life. When one glorifies God there will be an involvement in a number of things such as being a good husband or wife, benevolence, evangelism, in treating people properly, etc. Spirituality involves the whole range of life. Some references to it are found in such passages as 1 Corinthians 3:1; Galatians 6:1; etc.

A Closer Look At The Word “Spiritual”

By definition the word means “one who is filled with and governed by the Spirit of God.” Besides being applied to people, it applies to things “emanating from the Divine Spirit, or exhibiting its effects and so its character” (Thayer, p. 523). From a more practical standpoint it entails the process of becoming a Christian in contrast to following Satan in our moral decisions. Believing that Jesus is the Christ, Christians made Him the Lord of their lives in all things always. In “conversation” (manner of life, Phil. 1:27) they are motivated to want to obey Christ continually though the how of it is not yet completely with them (Eph. 2: 10; 5:2, 8; 4: 1). All spiritual people live in harmony with His character. Spirituality is illustrated in:

(1) The book of Galatians. It is the opposite of “flesh” (a way of life apart from God, 5:19-21). The spiritual have crucified the flesh (5:24) and they produce fruit of the Spirit (5:22-23). There are therefore manifestations of this spirituality, or the display of certain external evidences (6: 1-10). This is the result of being a part of God’s spiritual family (Gal. 3:26-27; 1 Pet. 2:5; 4:14-17). Because we are led by the Spirit, spirituality exists (Rom. 8:14-17; 1 Pet. 1:22-23). Too, there is a sense of sonship (Gal. 3:26,29; 4:1,64 1). This involves being the possessors of God’s nature (2 Pet. 1:4), having the privilege of sonship (1 Pet. 3:12), enjoying the providence of God’s care (Rom. 8:28) and being filled with the promises of God (2 Pet. 1:3-4). The contrast between this and carnality is seen in 1 Corinthians 3:1-3 where immaturity is compared to maturity in 1 Corinthians 2:6 (“perfect,” full grown). A lack of spirituality results in division (ungodly attitudes in action), envy (devilish feelings) and immorality.

(2) The book of Colossians. Paul’s discussion of spirituality begins with motivation, i.e., having died with Christ and having been raised from death in sin (Col. 3:1-4). Because we are raised with Christ we are richly filled with the Word of Christ and we seek to obey Him in every area of our lives: “whatever you do in word or deed, do all in the name of Jesus giving thanks to God the Father through him” (Col. 3:17). This rich, beautiful life is not confined to one area. So the Apostle Paul proceeds to make some specific applications of spirituality by talking about wives being submissive to their husbands (Col. 3:18), husbands loving their wives (Col. 3:19), children obeying parents (3:20), workers serving well in their jobs (3:22-25) and masters treating their servants properly (4:1). This is spirituality. This is what the Christian life is all about. All of life under God is spiritual. When a Christian mother takes care of her children, washes the dishes, etc. she is doing something far-reaching in its meaning. She is glorifying God. When a Christian husband loves his wife and looks after his family, he is spiritual. So according to the book of Colossians when one does what God tells us to do he is a spiritual being. Being spiritual is not following some humanly devised plan in contrast to what God says.

Let us not conclude then that spirituality is to be interpreted in a narrow sense of winning souls or disciple-making as is taught by the Crossroads philosophy. To say: “if you are winning souls (which is really that of proselytizing from the church to the Crossroads teaching), or producing ‘other Christians,’ you are evidencing true spirituality” is to miss the point completely. It narrows down the meaning and confines it too much. The movement may feel that this is the only way to bear fruit, but it is not the Bible way. It is by far too restrained. It is a false spirituality!

Man Has The Potential To Be Spiritual

Jehovah created man so that he is singularly a dual being. He is both physical and spiritual (Gen. 1:27; Matt. 26:41; 2 Cor. 4:16). Coming from the dust of the ground man has a physical nature (Gen. 2:7), but he also has a spirit that will return to God at death (1 Cor. 15:35-38; Eccl. 12:7). These two natures are contrary to one another (Gal. 5:17). In this respect man is different from animals in the lower form in that only he is capable of being spiritual.

Man has also been given the freedom of will morally so that he can allow either the physical or spiritual nature to dominate his life. He can live on the plane of an animal, or he can live on a higher plane of being like God. What man perceives through the physical senses and accepts by the thought processes is what he becomes (Prov. 23:7). While we are products (to some extent) of hereditary factors and environment, we are in another sense in a position to rise above these factors. We can make the right choices and control our intake so that the spiritual man dominates the natural part of man. A spiritual person is mature enough to want to make the right choices morally. He also knows how to make those choices (Gal. 5:16-26; Heb. 5:11-14). Whether or not you want to be like God and how badly you desire this is the dividing line between a spiritually minded person and a worldly individual.

Spirituality is not some emotional high or some exciting feeling that takes place when we are worshipping or doing something “holy.” It is not in outward jerkings of the body, “praise the Lord’s” and “hallelujahs.” Getting up at 6:00 a.m. each morning for a “quiet time” may be of value to you personally, but it is of little or no value as a spiritual measurement (Col. 2:18-23). Being spiritual is the desire to be right with God, to want to make the right decisions in every walk of life and in knowing what we are and what we do. It is how we look at life continually.

We Must Know The Spiritual Realm

If one expects to be spiritual there will have to be some understanding of the spiritual realm in contrast to the physical. The Bible teaches that there is a spiritual area that is separate, unlimited and eternal (2 Cor. 4:18). It is a place where a number of things exists: Heaven, hades, God, Paradise, etc. (1 Cor. 15; Matt. 6:9; Acts 7:56; Rev. 20:13). Whatever may be said of it in the Bible, we know that the heavenly host of beings are all part of the spiritual realm (2 Cor. 4:18), that the physical exists because of the spiritual and is dependent on it (Col. 1:17). It says the spiritual has become a part of it in some instances (Christ as man, angels, etc.) and that we are free to allow either the spiritual or the physical to direct and influence our moral decisions (Gal. 5:16,25). We know too that the judgment will take place in the spiritual (2 Pet. 3:8-13; Rom. 14) and that the existence of faithful children of God will be the “new heaven” and “earth” (Rev. 21:1-8).

Knowing then the existence of the spiritual we need to know its influence on our lives. Everyone of us will live in eternity in the spiritual realm, either in heaven or in hell. The physical limits us now, but when this life is over we will fully experience the beauty of eternity. Our personal relationship to God becomes the foundation upon which our spiritual life is built.

What Makes Us Want To Be Spiritual?

Spirituality springs from a heart that very, very deeply wants to be right with God the Father. This is made easier by the fact of the very nature of man himself. First, man is a rational, reasoning creature with the ability to work things out for himself. In all areas of life he can see the “cause and effect” principle and act accordingly. The appeal for decision between the forces of good and evil deals with man’s rationale. By our own will we accept facts, we base our thoughts, our actions and words upon it and because of it we know what is real.

Secondly, we are emotional creatures. Feelings and experiences such as love, hate, etc. can be appealed to on this basis in every walk of life. So God appeals to our emotions. For “ample, the goodness of God becomes a motivation for repentance, His mercies become the grounds for a sacrificial life, and God’s love becomes the reason for belief in Jesus Christ (Rom. 2:4; 12:1; Jn. 3:16).

Thirdly, man has a conscience and this enables him to distinguish between right and wrong (Acts 23:1; Tit. 1:15; 1 Pet. 3:21). He knows that when he acts against his conscience he will suffer for it. So it becomes our goal to develop a strong conscience and follow it. This is why the spiritual person is said to be one who never violates his conscience (Rom. 14:23). Instead he is one who seeks to have a pure conscience (1 Tim. 3:9), one that is good (1 Pet. 3:16).

Finally, we are creatures of free will. We are free agents, free to choose what we want in the area of morals. No one can make us do what is wrong before God, nor can we be made to do what is right. Thus God motivates us by influencing our wills through reason, emotions and conscience, while at the same time leaving us free to make the choice of what we will to do (Rev. 22:17).

The fact of these four elements of man’s nature demonstrates that the greater our understanding of the Word of God, the more spiritual we will be (1 Pet. 2:2). It shows that the greater our love for God, man and the Bible, the greater our spirituality will be (1 Jn. 4:16-20). In proportion to our desire for a clear conscience and our determination to do God’s will, our spirituality will increase (1 Tim. 1:15; Matt. 5:6). With the desire to go to heaven the spiritual-minded person thinks, acts and speaks with a view to that goal. What they is the key to spirituality? It is our thinking (Rom. 12:12), thinking that must be under Christ’s control (2 Cor. 10:5) or (to put it another way) the necessity of having the “mind of Christ” (Phil. 2:5-11).

Conclusion

Worldliness must never be our enterprise. The hypocrisy of only external religion must never be our undertaking. Spirituality must be our advocation. Nothing takes the place of honesty, purity, love, integrity, concern for lost souls and Christ-likeness in every-day loyalty to God. In Titus 1:15 these words challenge our attention: “unto the pure all things are pure.” In view of the thrust of shallow living we must pledge our lives, our love and all that we have to the Savior. Be among those who make things happen! Make your life spiritual, your life depends on it.

Guardian of Truth XXX: 14, pp. 428-429, 439
July 17, 1986

By Mark Mayberry

The Lord invites all men to share in the blessings of Christianity. He said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matt. 11:28-30). The book of Revelation closes with the same basic thought: “And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Rev. 22:17). Yet, many refuse to obey the gospel’s call. Some people attend the worship services week after week, year after year, but they never respond to the Lord’s invitation. Why is this so?

Some People Think God Will Not Forgive Them

Sometimes we really mess up our lives, and the guilt of sin can be overwhelming. We think, “God could never forgive me for the terrible things I have done.” That’s not true! As long as we are genuinely sorry and repent, God will forgive us.

Many of those present on the day of Pentecost had crucified Jesus only 50 days earlier. Peter closed his sermon by saying, “Therefore let all the house of Israel know assuredly, our lives, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost . . . Then they that gladly received His word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:36-38,41).

Prior to his conversion, Paul persecuted the church. Acts 8:1-3 states that “Saul was consenting unto his (Stephen’s MM) death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered throughout the regions of Judaea and Samaria, except the apostles. And devout men carried Stephen to his burial, and made great lamentation over him. As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.” Later, he would say, “I am not meet to be called an apostle, because I persecuted the church of God” (1 Cor. 15:9). In 1 Timothy 1:15, Paul said, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.”

Members of the church at Corinth had been guilty of the vilest of sins. Paul said, “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor. 6:9-11).

John the Baptist described Jesus as “the Lamb of God, which taketh away the sin of the world” (Jn. 1:29). Romans 5:6 says, “. . .Christ died for the ungodly.” The Lord said, “I am not come to call the righteous, but sinners to repentance” (Matt. 9:13). The Lord wants all men to be saved! Peter said, “The Lord is not slack concerning His promise, as some men count slackness; but is long suffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). John said, “If we confess our sins, He is faithful and just to forgive our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:9). The only unforgivable sin is the one you refuse to repent of!

Some People Fail To Respond Because Of Pride

Some people robe themselves in the cloak of Christianity to gain the respect of others. They give an appearance of being religious, but their character is corrupt. Such individuals refuse to deal honestly with their sinfulness. Pride keeps them from coming forward and confessing that they have not lived as they should. Their ego is too big for them to admit they have sinned. The writer of Proverbs said, “Every one that is proud in heart is an abomination to the Lord . . . There is a generation that are pure in their own eyes, and yet is not washed from their filthiness” (Prov. 16:6; 30:12). Humility is an essential characteristic if we are to be pleasing unto Him. In the Beatitudes, Jesus said, “Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted” (Matt. 5:3-4).

Some People Fail To Respond Because Of Procrastination Some people intend to obey God someday, but they are not sure when. So many are like Scarlett O’Hara who said, “I’ll think about it tomorrow.” For now, they are living for self and sin, but someday they plan to change. Do you remember the response of Felix, the procurator of Judaea, to the preaching of Paul? Acts 24:25 says, “And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I win call for thee.” There is no indication that Felix ever obeyed the truth. Procrastination is one of Satan’s most effective tools. He tells us, “You have plenty of time. . . Don’t rush into anything . . . … We must reject his counsel. If we delay long enough, we may reach the point of no return. Peter spoke of those who “cannot cease from sin” (2 Pet. 2:14). If we say “no” to the gospel too many times, our heart will become hardened. What if we don’t love God’s saving truth enough to obey it? Paul said, “For this cause God shall send them strong delusion, that they should believe a he: that they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2 Thess. 2:10-12).

Let us realize the uncertainty of tomorrow. Job said, “Now my days are swifter than a post: they flee away, they see no good. They are passed away as the swift ships: as the eagle that hasteth to the prey” (Job 9:25-26). James asked the question, “What is your life?” He answered, “It is even a vapor, that appeareth for a little time, and then vanisheth away” (Jas. 4:14). Obey God today, while you have the opportunity! In 2 Corinthians 6:2, “Now is the accepted time; behold, now is the day of salvation.”

Guardian of Truth XXX: 14, pp. 422, 439
July 17, 1986

By Mike Willis

In the 3 October 1985 issue of Guardian of Truth, the following paragraph appeared in the “Viewpoint” section of the paper:

The latest issue of Christian Standard (15 September 1985) contains a report of the North American Christian Convention which was held July 9-12 in Anaheim, CA. The North American Christian Convention is an organization of the independent Christian Churches with Knofel Staton as its president. We wonder how our grace-unity brethren are going to react to this intercongregational organization. Brethren have generally taught that there is no intercongregational organization which binds churches together. At the same time, some have been courting the conservative Christian Church, pointing out how much doctrinal agreement there is between the conservative Christian Churches and the churches of Christ. Will those who advocate fellowship with the conservative Christian Church simply ignore the NACC? Will they opt to hold membership in it? Will they oppose it? When the move to compromise begins, it is difficult to stop it!

Shortly after this was printed, the Christian Standard published a reply entitled “Understanding Needed” (2 February 1986). They quoted from a personal letter to me from Rod Huron, director-elect of the NACC. Huron said,

I was interested in your October 3 issue and mention of the convention. And I heartily agree with your statement, “Brethren have generally taught that there is no intercongregational organization which binds churches together.” Brethren should teach this, because it accords with scripture.

You’ve accurately described the convention as an organization of independent Christian Churches. Knofel was president last year, Ken Meade this year, someone else next year, if the Lord tarries.

In fact, I don’t see anything in the paragraph I disagree with. You mentioned that some of the churches of Christ will ignore the NACC. Some of the Churches of Christ and Christian Churches will, too. Some oppose it. This is as it should be. Our freedom in Christ gives us this latitude.

You asked, “Will they hold membership in it?” They couldn’t if they wanted to. Neither can you; neither can I. That would be like holding membership in The Guardian of Truth.

We’re not a “membership” body. The convention is a free gathering, open to anyone who wants to attend. The closest thing we have that might be thought of as “membership” would be the planning committee, and their only purpose is to plan the next convention.

The editor, Sam E. Stone, made a few more comments pleading for better understanding and comparing the NACC to college lectureship programs among the churches of Christ.

I wanted to be sure that my information was accurate. Consequently, I have postponed making any reply regarding this matter until the present.

What Is The North American Christian Convention?

The NACC began because conservative members of the Christian Church became discontent with the liberalism which was in control of the General Conventions of the Christian Church. “One notable problem was ‘open membership,’ the practice of receiving the ‘pious unimmersed’ into membership in Christian Churches” (NACC History and Purpose, p. 8). The modernism in segments of the Christian Church was also intolerable to these brethren.

Furthermore, the Conventions of the Christian Church were becoming annual reporting sessions for the various agencies within the denomination. The more conservative members wanted a preaching convention.

Consequently, the first NACC was held in October 1927. From the beginning the NACC steered clear of being a convention that had official delegates from the churches who voted on resolutions binding upon the various congregations of the denomination. Consequently, Ron Huron calls my attention to the fact that the NACC is not a membership organization. Instead, the convention assemblies generally have been preaching conventions. As the convention grew in size, the need for organization and financing also grew.

Today the NACC is run by a Convention Committee whose members rotate in time of service. The members of the Convention Committee are selected at the Convention. These members in turn elect an Executive Committee which has authority to carry on the business of the Organization. The NACC has a full-time, paid employee who is Convention Director.

How is the NACC financed? The NACC is financed by contributions from individuals and churches as shown by this quotation: “We recommend that congregations consider giving financial support to the NACC as a work benefitting them through the inspiration and information it gives to their members” (Ibid., p. 33).

What is the NACC? (1) “You’ve accurately described the convention as an organization of independent Christian Churches” (Christian Standard (2 February 1986), p. 3). I ask, “Where is the book, chapter, and verse which authorizes any organization of churches funded by churches for any work God assigned to the local churches themselves?”

(2) The NACC is a human institution supported by contributions from churches. Like the colleges and orphan homes supported by our liberal brethren, the NACC receives contributions from churches but makes no effort to exercise ecclesiastical control over the churches. “We recommend that congregations consider giving financial support to the NACC as a work benefitting them through the inspiration and information it gives to their members” (NA CC History and Purpose, p. 33). The N.A.C.C. Update (Feb./March 1986) listed 73 churches which contributed a letter (19 March 1986), Rod Huron stated that 465 churches made contributions last year to the convention. I have the same question for the NACC as I have for my liberal brethren, “What Scripture would authorize a church to make a donation to the NACC (whether or not it claims to exercise control over churches)?”

(3) The NACC is an ecclesiastical organization of churches and is an agency of churches as is evident from its funding by churches, in spite of various disclaimers. As the independent Christian churches move into more liberal stances (evidenced by discussions on open membership, inerrancy, etc.), the NACC is also changing from a “preaching convention” to become an agency of the church, although the churches have not clearly identified what its service will be. Already they describe the NACC as follows:

The convention’s potential for helpfulness to church life is influenced by growing complexity of facilities and programs in local churches, and by a growing number of multiple ministries. . . .

. . . We do not feel that the Convention has a right to make any demands on a church, and we note that its services are available to any church without regard to financial support. The giving of funds to the NACC does not constitute affiliation or identification with it. Support or nonsupport of the Convention must never become a test of fellowship. With this understanding we encourage the churches to support the NACC.

The members of the Christian Church themselves do not seem to know what the NACC is. For exinple, Ron Huron wrote, “. . . I heartily agree with your statement, ‘Brethren have generally taught that there is no intercongregational organization which binds churches together.’ Brethren should teach this, because it accords with scripture.” In the next sentence, he wrote, “You’ve accurately described the convention as an organization of independent Christian Churches.” Huron is opposed to an “intercongregational organization which binds churches together” but admits that the NACC is “an organization of independent Christian Churches” partially funded by the churches. Hence, these brethren must accept an ecclesiastical organization so long as it does not attempt to bind churches together. We look in vain for the Scripture which authorizes churches to fund human institutions or which authorizes an ecclesiastical organization of churches but limits its organizational structure so that it does not formally bind them together.

Historians of the Independent Christian Churches will view the NACC as one of the incipient forms of ecclesiastical organization in the same sense as the creation of other church supported institutions among our brethren (hospitals, orphan homes, colleges, etc.) are evidence of the move to denominationalism. For more information on these historic marks of transition from a sect to a denomination, read historian David E. Harrell, Jr. on The Emergence of the Church of Christ Denomination (available from the Guardian of Truth Bookstore). As to the insistence that churches urged to contribute are not coerced or bound by this particular organization, the same argument was made in the early days of the missionary society and again during the institutional apostasy among churches of Christ during the past 30 years. The simple fact is that all ecclesiastical organizations are unauthorized by Scripture and, therefore, carry within themselves the seeds of more and more corruption, digression, liberalism, and apostasy. The donation of church funds to any and all such human institutions is equally unauthorized and dangerous. It should be noted that there are other agencies like the NACC, such as the National Missionary Convention – holding out their hands to church treasuries – adding to the leaven of apostasy.

During the NACC, church supported agencies display their wares hoping to increase their influx of church contributions. During the 1984 NACC, the following were a few of the exhibitors:

African Christian Mission

Ambassadors for Christ – Philippine Evangelism, Inc.

Benevolent Social Services of India

Bluefield College of Evangelism

Chicago District Evangelistic Association

Children’s Church, Inc.

Christian Children’s Home of Ohio

Christian Mission for Mexican Evangelism

Christian Mission to the Orient

Christian Woman’s Benevolent Association

During the 1986 NACC, those assembled will observe the Lord’s supper and a 3,000 voice choir will perform. A collection will be taken in hopes of raising $300,000 to offset the cost of the convention.

Hence, the NACC is a church-supported, human organization. Like every other church-supported, human institution, it stands unauthorized by God. It works to help other church-supported organizations to raise funds to carry on their respective works. Though those associated with the NACC have very definite ideas about how their ecclesiastical organization should be run and organized, there is no scriptural way to organize an unscriptural organization. Their judgments about the advantages of a non-delegate convention are no better than those judgments of the more liberal Disciples of Christ who chose another form of ecclesiastical organization. Both organizations stand on an equality both are organizations not found in the Bible and for which no Bible authority can be provided.

Just Like The College Lectureships

In defending the NACC, editor Sam E. Stone wrote,

We recall talking with another non-instrument preacher who wanted to know about the convention. When we finished explaining it, he said, “Oh, you mean it’s like a ‘lectureship!'” Church of Christ brethren use that term freely to describe annual meetings sponsored by many of their colleges and churches (Christian Standard [2 February 1986], p. 3).

Is the NACC like the college lectureships? That depends upon which colleges are considered! It is not like the Florida College lectureship inasmuch as Florida College is not a church-supported school and cannot be “accurately described . . . as an organization” of churches. It is simply a private business enterprise, a college run by Christians on an individual basis, like a host of other human institutions which offer goods and services without encroaching upon church funds or church activities. If Editor Stone understands the churches of Christ, he will understand that there are a sizable portion of us who stand opposed to church-supported schools who would be equally opposed to the NACC or to church funds being donated to human institutions of any kind for any purpose.

However, I seriously doubt that the institutional practices of the NACC will pose a problem to the churches of Christ which have embraced church support of colleges, camps, orphanages, hospitals, and the like. Such churches may pose a problem for the NACC inasmuch as some of the non-instrument brethren who are discussing unity with the Christian Churches are equally ready to accept the pious unimmersed and take looser positions on inerrancy.

More Understanding Does Not Solve The Problem

Better understanding is insufficient to solve our differences. I have not found many new facts about the Independent Christian Churches which I did not already know. I already knew enough about their worship, work, and organization to know that I could not extend the right hand of fellowship to them (Gal. 2:9). As I refine some of my knowledge about their organizations, I simply find more departures from the word of God, indicating that the difference between the Independent Christian Churches and the Lord’s church is a wide chasm. Understanding our differences does not solve our differences.

Our differences can only be resolved in these ways: (1) The Christian Churches must give up those things which are unauthorized in the Scripture. (2) The members of the Lord’s church must cease preaching that the controversial practices of the Christian Churches are sinful. (3) The members of the churches of Christ can continue to preach that these matters are sinful but teach that they do not make any difference.

From all the evidences which I see, the Christian Church is unwilling to quit doing the things which are unauthorized in the Scriptures (1). I cannot quit preaching that they are sinful without compromising my convictions (2). No one has convinced me that one can continue to practice that which is sinful and maintain the fellowship for God (3); hence, I cannot treat these matters as matters of indifference. Consequently, I see no way for progress to be made in the realm of fellowship.

Brethren, we are divided over sinful innovation, over apostasy from the New Testament order of things, and over digression from the teaching of Christ. When we are guilty of departing from the faith once delivered to the saints, we need repentance, not merely understanding!

When Campbell called for the restoration of the ancient order, he correctly described the functioning of the New Testament church.

They knew nothing of the hobbies of modern times. In their church capacity alone they moved. They neither transformed themselves into any other kind of association, nor did they fracture and sever themselves into divers societies. They viewed the church of Jesus Christ as the scheme of Heaven to ameliorate the world; as members of it, they considered themselves bound to do all they could for the glory of God and the good of men. They dare not transfer to a missionary society, or bible society, or education society, a cent or a prayer, lest in so doing they should rob the church of its glory, and exalt the inventions of men above the wisdom of God. In their church capacity alone they moved (Christian Baptist, abridged edition, D.S. Burnet, editor, pp. 6-7).

When each of us is determined to go back to the Bible to do Bible things in Bible ways, we can attain the unity for which Christ prayed. Though understanding is needed, it is useless unless it is joined with a commitment to return to the “old paths.” “. . . it belongs to every individual and to every congregation of individuals to discard from their faith and their practice every thing that is not found written in the New Testament of the Lord and Savior, and to believe and practice whatever is there enjoined. This done, and every thing is done which ought to be done” (Ibid., p. 133).

Guardian of Truth XXX: 14, pp. 418, 437-439
July 17, 1986