Truth Magazine

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

By Don Givens

Every child of God needs to give serious thought to the question of the title. Have we so abundantly received mercy and compassion from our Lord, and yet so sparingly extended it unto others?

Compassion is defined as: “to spare; have pity; show mercy; to have a feeling of distress through the ills of others; to suffer with another; to have the bowels yearn; i.e. to feel sympathy; be mutually concerned.” In order to persistently practice compassion one must first have humility, and a deep sense of gratitude for what the Lord has done for him. Who can be saved without the compassion of God? Who can be saved without being merciful unto others (Matt. 6:14,15)?

Our Heavenly Father is ever ready to forgive the penitent sinner, and extend mercy to one who is led by godly sorrow to repent of his sins (Psa. 86:15-17; Neh. 9:3 1; Lam. 3:22). Listen carefully as the prophet Micah tells us of the Lord’s compassion: “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger forever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea” (Mic. 7:18,19). He delighteth in mercy! So states the prophet. Do we delight in extending compassion and mercy; or do we sometimes grudgingly and reluctantly extend it?

The Example of Jesus

Our Lord had sincere compassion toward “scattered sheep” (Matt. 9:35,36) and toward “famished multitudes” (Matt. 15:32). He willingly extended mercy toward the blind (Matt. 20:34), the despised lepers (Mark 1:41), and the bereaved (Luke 7:13). His compassion went out to the sinful woman in John 8:11 with the command to repent of her iniquity, and start fresh and clean again.

Follow In His Footsteps

Are we like Jesus? Are we like the father of the prodigal (Luke 15:20)? Or are we more like the elder brother? The Lord God has removed our transgressions from us (Psa. 103:8-14), and has not punished the penitent sinner as he deserved. Where would we be were it not for the compassionate mercy of God?

Christ is our compassionate High Priest (Heb. 5:1,2), and He is “touched” and understands our infirmities. Are we this way toward others?

May we ever remember “and with what measure ye mete, it shall be measured unto you” (Matt. 7:2). We are, this very day, setting the tone of our own judgment. We are “whittling our own measuring stick.” “Blessed are the merciful, for they shall obtain mercy” (Matt. 5:7).

“Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing” (1 Pet. 3:8,9). Did you hear the apostle say that we are called to these qualities, so that in turn we should inherit a blessing? How many times in my life, in yours, and in congregational situations has there been a crying need for more compassion, more tenderheartedness, more humble mindedness, and more courtesy?

Are we like Jesus? “Let us run with patience the race that is set before us, looking unto Jesus the author and perfector of our faith” (Heb. 12:1-2).

Guardian of Truth XXX: 13, p. 394
July 3, 1986

By Edward O. Bragwell, Jr.

Discouragement is always a difficult thing to deal with. There seems to be so many things that happen in our lives to bring it on. It is easy to become discouraged as we attempt to serve God and things just don’t seem to be working out, at least for the moment. But, we are not the first ones to become discouraged in this way. There are several examples in the Bible of those who really became disheartened over some turn of events as they went about trying to serve God. One such man was Samuel.

Samuel became a great spiritual leader of the children of Israel. Through him God judged the affairs of His children. However, the children of Israel were not happy with this arrangement, and demanded, that a king be set up over them so that they could be like the nations about them. God then explained to Samuel that the people were not rejecting Samuel, but God Himself as their ruler and instructed Samuel to anoint Saul as king (1 Sam. 8,9). This Saul, at first an humble man, became a mighty king. But as he gained stature and power, he began to think more highly of himself than he ought. Saul’s opinion of himself became evident, when he disobeyed God’s instructions concerning the Amalekites (1 Sam. 15). Samuel had brought the word of God to Saul instructing him to “utterly destroy” the Amalekites and not to leave any man or beast alive. Saul, however, saved some of the best of the livestock and the Amalekite king Agag. He disobeyed the instruction of his God. As a result of his disobedience the kingdom of Israel was taken away from him and Samuel had to pronounce this punishment. This had a profound effect on Samuel. We are told that he “mourned for Saul.”

I think that many of us can understand how Samuel felt. How many times have we had those who we thought would be faithful servants of God to disappoint us? It is easy to become discouraged when others disobey the Lord. Samuel was heartbroken over Saul, but the Lord advised Samuel what to do next (1 Sam. 16:1). I think we can learn some things from what God told Samuel when we become discouraged over the disobedience of others.

We Must Overcome The Disappointment

The Lord began by asking Samuel, “How long will you mourn for Saul, seeing I have rejected him from reigning over Israel?” Samuel needed to quit dwelling on what had happened with Saul and get on with things. It is nature for us to become discouraged when others fail to obey God. Micah did (Mic. 7:2-4). Elijah did (1 Kgs. 19:1,2,4,10). But we have to learn how to put it behind us. Brethren are sometimes going to disappoint us (cf. 1 Tim. 4:9-11,16), but we must not dwell on it when it happens. Instead, we have to pick ourselves up and go onward.

We Must Be About God’s Work

The Lord instructed Samuel that instead of feeling discouraged, he needed to get to work. He was told, “Fill up your horn with oil and go.” We cannot let the disappointment that we may feel over the disobedience of a brother detract or deter us from getting on with the work that is before us. We have a task before us to take the gospel to others and build up the cause of Christ. We have work to do (1 Cor. 15:58). We cannot let the disappointment caused by some brethren so engulf us that we just sit around mourning and never recover. There comes a time when we must fill up our horns and go.

We Must Realize That The Lord Will Find Those Who Will Obey

Samuel was told that while Saul had disobeyed and the kingdom had been taken away from him, the kingdom would still have a ruler. The Lord said, “I have provided Myself a king.” Even though Saul had disappointed Samuel, he could take heart, realizing that the Lord had found one who would do what Saul failed to do. As we know Samuel went out and anointed David, “a man after God’s own heart” to be king over Israel. We need to realize that for every brother that disappoints us, there is another who is standing with the Lord and we must stand with Him also and get on with the task before us. When Elijah became discouraged, the Lord reminded him that there were seven thousand in Israel who had not bowed to Baal (1 Kgs. 19:18).

So when we become discouraged over the disobedience of others, let’s look to the advice given Samuel. Let’s stop dwelling on it and instead get to work along with others who are doing all they can to be faithful and serve God.

Guardian of Truth XXX: 13, p. 399
July 3, 1986

By Carol R. Lumpkin

Sin is common to all people who are accountable to God. Sin separates man from God. “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isa. 59:2). Paul wrote that “both Jews and Gentiles,. . . are all under sin” (Rom. 3:9); “for all have sinned, and come short of the glory of God” (Rom. 3:23).

What is sin? How do people sin? “Whatsoever is not of faith is sin” (Rom. 14:23). “Therefore to him that knoweth to do good, and doeth it not, to him it is sin” (Jas. 4:17). “For sin is the transgression of the law” (1 Jn. 3:4). “All unrighteousness is sin” (1 Jn. 5:17). John said: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 Jn. 1:8); “if we say that we have not sinned, we make him a liar, and his word is not in us” (1 Jn. 1:10). We must conclude that all of us sin.

I suppose it is human nature for people who sin to attempt, in various ways, to cover their sins. Adam and Eve tried to hide from God after they had disobeyed God in the garden of Eden. “And Adam and Eve hid themselves from the presence of the Lord God amongst the trees of the garden” (Gen. 3:8). One great lesson we should learn from this is that no sin is hid from God. “Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee” (Psa. 139:7-12).

King Saul was told to utterly destroy the Amalekites, including, “both man and woman, infant and suckling, ox and sheep, camel and ass” (1 Sam. 15:3). He sinned when he brought the king and some of the better animals back from the battle. Saul tried to cover his sin by casting the blame on the people, “the people took the spoil, sheep and oxen. . . . ” (1 Sam. 15:21). Samuel said to Saul, “To obey is better than sacrifice, and to hearken than the fat of rams” (1 Sam. 15:22). Thus, we learn that we must not blame others for our sins.

Herod, the tetrarch, was married to his brother’s wife, Herodias (Matt. 14:3). John, the baptizer, told Herod, “It is not lawful (with God, crl) for thee to have her” (Matt. 14:4). Herod was living in adultery (Col. 3:5-7). When Herod had John’s head cut off, that did not cover his sin. I wonder just how many people are living with (married) some one, who in the sight of God is still married to his first companion?

We read where Stephen preached Jesus to the Jews in Acts 6-7. “Ye stiff-necked and uncircumcised in heart and ears,

ye do always resist the Holy Spirit: as your fathers did, so do ye” (Acts 7:51). This preaching of Stephen led to his death by stoning (Acts 7:59). Getting rid of the preacher will not cover for sins of brethren.

What is time? Someone has said: “Time is what life consists of.” Does time cover sin? The answer is no. Sins can be covered only by the blood of Jesus Christ, and only then when God’s divine law is complied with. “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7). “Being justified freely by his grace through the redemption that is in Christ Jesus” (Rom. 3:24). “Much more then, being justified by his blood, we shall be saved from wrath through him” (Rom. 5:9). “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 Jn. 1:7). No honest person should question the saving power of the blood of Jesus Christ.

There are two classes of accountable people: (1) those who have never obeyed the gospel of Jesus Christ, and (2) those of us who are the children of God. Both classes are in need of the cleansing power of the blood of Jesus. The first class absolutely must become believers in the Lord (Jn. 8:24). Faith (belief) comes by hearing God’s word (Rom. 10: 17). The believer must repent of sins already committed (Lk. 13:3). The penitent believer must confess Christ to be the Son of God (Acts 8:37). When the above requirements are met, the person must be baptized in water (Rom. 6:4), for the remission of sins (Acts 2:38), in the name of the Father, the Son, and the Holy Spirit (Matt. 28:19). When this has been done the blood of Jesus removes the sins (cf. Acts 22:16).

The second class in need of the blood of Jesus to cleanse them are children of God. John tells us that we sin (1 Jn. 1:8, 10). Set in between the above two verses, John said: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:9). The blood of Jesus Christ His Son cleanseth us from all sin (1 Jn. 1:7). When? When those sins are confessed (1 Jn. 1:9). Simon, a child of God who sinned, was instructed to “repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22).

God has provided the only way for sins to be covered, or forgiven. If God’s law is not obeyed, there is no way one can be saved now, or in the time to come. Jesus saves only those who will obey Him. “Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him” (Heb. 5:8-9). Let us never entertain the idea that once we sin that we can design some way to save ourselves. Salvation is only in Jesus Christ (Acts 4:12; 2 Tim. 2: 10).

Guardian of Truth XXX: 13, p. 403
July 3, 1986