Truth Magazine

When I got the news that brother O.J. Willis had passed away, I must say that it had an effect on me. I got home the other afternoon and there was a message on the machine from Elsie Hale to let us know of his passing, and then I checked my e-mail and there was a message on a list service to which I subscribe from Mike Willis giving the information that I had just heard from Elsie. I must admit, that when I found out O.J. had passed away I had an emotional moment akin to those you feel when you have lost a close relative. My eyes welled up with tears for a few minutes and a touch of deep sadness filled my heart. I hadn’t seen O.J. in a number of years. For the past couple of years I had mentioned to my mother that we needed to go and visit him and Wilhelmina, but time just never was there. It’s sad too, because I don’t think he ever knew what kind of an influence he had on me, my brother, and other young folks that went to church in Groveton when he was there.

Often times living in Groveton when mom or pop would invite someone to attend services with us they would often say, “Oh, nothing but old folks go there,” as their excuse for not coming. I don’t think any of them meant it in a derogatory fashion, but the connotation was that as far as children were concerned, the Highway 287 church of Christ had only a handful, mainly my brother and myself. At times we longed for companionship at church of those in our own age group. We couldn’t go and spend the night at friends’ houses on Saturday night because we knew where we were supposed to be on Sunday morning, and going somewhere else wouldn’t be right. But, having grown up in a congregation with “nothing but old folks” I can see some true advantages I had over those who had a younger crowd to hang around with.

First of all, they taught us. In Bible classes they gave us solid information that came from years of experience in serving the Lord. In Deuteronomy 32:7 we have a reading from the “Song of Moses” where he says, “Remember the days of old, consider the years of many generations, ask your father and he will show you; your elders and they will tell you.” Having the benefit of the wisdom of these “old folks” was far better than having anyone our own age to play with. They helped to bring us to a maturity far greater than any amount of play with our peers could have. Someone once said, and I can’t remember who it was, “Those who do not learn about the past are destined to repeat it.” We learned about the past. The struggles they went through to maintain their faith and to fight the liberal influences that came their way. Far better teaching than we could have gotten anywhere else.

Second, they taught us the importance of brethren to one another. We all need each other, and we cannot deny it. Not only for our spiritual well-being, but in a lot of instances for our physical and mental well-being. In Hebrews 13:1, the Apostle Paul, if he is the writer of He- brews, and I believe that he is, states, “Let brotherly love continue.” A short verse, but filled with power. Many of these “old folks” didn’t have anyone but their brethren. Some had children who lived far away and they never really got to see them. When there was a problem they called one of their brethren. Romans 12:10 sates, “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another.” I saw these “old folks” open their homes to one another. Take care of each other and love one another enough to say, “what’s mine is thine.” My mother always said that when she got old she hoped there was someone like O.J. and Wilhelmina Willis to take care of her. As I sit here and think about it I know of three brethren, right off the top of my head, they shared their home with for years.

There were many other things I learned from these “old folks” that would take too much space to mention. But one more thing is appropriate. In Revelation 2:10 Jesus said,  “. . .be thou faithful unto death, and I will give you the crown of life.” I learned faithfulness from these “old folks.” If people like O.J. and Wilhelmina, Jim Money, Butler Thompson, Madge Hill, James Turpin, Jody Harrott, Fred and Ruby Morris, and many others weren’t at the church building when the doors were open, we knew that they were sick and just couldn’t make it.

Hebrews 10:25 says, “Forsaking not the assembling of yourselves together as is the habit of some, and so much the more as you see the day approaching.” No matter how they felt, and many times they were in pain, agony, and misery, most of these “old folks” were in the assembly. Their bodies may have ached, their eyes may not have focused just right, their hands trembled many times, but they knew the rewards of faithful service to God, and I thank God that I was able to witness that faithfulness myself.

I suppose an ideal thing would be for children to have a good mix of “old folks” and their peers in the assembly. We need to go about and do our best to train children so that their will always be a faithful group of brethren teaching the truth. However, if and or when I ever have children of my own, if I have to make a choice between the congregation that has the high percentage of younger people or a high percentage of “old folks,” believe me, I choose the “old folks.” They did so much for me when I was young, and I want my children to have the benefits.

Two young boys were spending the night at their grandparents. At bedtime, the two boys knelt beside their beds to say their prayers when the youngest one began praying at the top of his lungs. “I pray for a new bicycle. I pray for a new play station. I pray for a new VCR.” His older brother leaned over and nudged him saying, “Why are you shouting your prayers? God isn’t deaf.” To which the little brother replied, “No, but Grandma is!”

Men who lead prayer in our public assemblies need to pray to God, not to the audience. Jesus said, “And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward. But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee. And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking. Be not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him” (Matt. 6:5-8).

There is a real temptation, when leading public prayer, to pray to people rather than to God. We have all heard public prayers that preached a sermon. Another temptation is to make long prayers. The effort to extend a prayer will cause one to repeat the same things over and over. I believe Jesus referred to this as vain repetitions.

To avoid these temptations, do we stop having public prayers? The answer is no! We should pray at every opportunity and what better opportunity than when the whole church is come together in one place? The solution is to always remember that prayer, public or private, is a means by which Christians approach the throne of God. The nature of prayer is not for preaching lessons. It certainly isn’t a time for self-aggrandizement or to appeal to personal vanity.

It makes me wonder if men who lead public prayers haven’t forgotten that it is God who answers prayer not other men. I fear we are like the boy in our little story. We think if we are to get what we want, it must come from the people who hear us. God and God alone can grant our petitions provided they are within the scope of his will.

After giving the aforementioned warning, Jesus then gives a model prayer. After this manner therefore pray ye. Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And bring us not into temptation, but deliver us from the evil (one)” (Matt. 6:9-13). The prayer is profoundly simple.

We don’t need to only confine ourselves to the model. For example, we cannot pray, Thy kingdom come, for it has already come. It is the church. We do need to pray from the heart to God, not from the street corners to be heard by men.

By Wilson Adams

It is a good question. No, it’s the greatest question anyone could ever ask. The jailer asked it in Acts 16. The penitent of Pentecost asked it in Acts 2. The Ethiopian nobleman asked it in the form of a negative inquiry, “What prevents me from being baptized?” (Acts 8:36). Jesus read the question in the heart of Nicodemus before it could ever be voiced by his lips (John 3:1-3). And the rich, young ruler asked it. Sort of. He asked it thinking he already knew the answer.

What Must I Do To Be Saved?

There cannot be a more important question that anyone could ever ask. And the answer? Oh, how quick and simple we make it. We must (1) hear, (2) believe, (3) repent, (4) confess, (5) and be baptized. And you know what? We must! Fact is, I would affirm without fear of successful refutation that each of those is absolutely required by God before anyone can be saved. Anyone. There is ample scriptural command and instruction behind each of those five responsibilities in the converting process. And none of those five things denies salvation by faith but rather they are all a part of salvation by faith. Likewise, none of those five things denies salvation by the grace of God for even when one has done everything required of him by his Creator, he still doesn’t place God in his debt. When all is said and done, we are saved by his mercy and loving kindness.

But is that it? Hear — Believe — Repent — Confess — Be Baptized — is that all God asks of us? Hardly. I suggest that one can comply with each of those requirements and still fail to see heaven. I say again each of those is absolutely essential and I do not and will not belittle God’s commandments nor condone anyone who does. But there is more. And sometimes we fail to see the “more.”

Consider five other responsibilities we must meet in order to be saved.

1. I must forgive my brother. Jesus said plainly, “If you do not forgive men for their transgressions, your heavenly Father will not forgive your transgressions” (Matt. 6:15). Wasn’t that the point of the story of the unmerciful slave (Matt. 18)? “So shall my heavenly Father also do to you, if each of you does not forgive his brother from your heart” (v.35). And John adds that anyone who claims Christ but hates his brother “is a liar” (1 John 4:20) and “walks in the darkness” (1 John 2:11). People whom God will not forgive, people who are liars, and people who walk in “darkness” will not be saved.

That makes me think. A lot. Sometimes I’m tempted to go pretty easy on myself while coming down harder on others. Sometimes I can think smugly. Sometimes I’m tempted to hold a grudge and count offenses. My guess is that I’m not alone. I bet you struggle, too. But it’s something we must face and conquer if we want to go to heaven. You can’t be saved and fail to forgive your brother. It is essential to salvation.

2. I must do good unto all men. Galatians 6:10 is written in the context of eternal life. “And let us not lose heart in doing good, for in due time we shall reap if we do not grow weary. So then, while we have opportunity, let us do good unto all men, and especially to those who are of the household of the faith” (Gal. 6:9-10). Galatians 6:10 is a passage perverted by our institutional brethren who misuse it to justify the church involvement in private enterprise. The church, it is argued, has a right to fund private businesses and to underwrite education, health care, etc. because Galatians 6:10 says to do good unto all men. Careful students of the Word have correctly countered that the context of Galatians 6:1-10 is a discussion of the responsibilities of individual Christians and not the church as a collectivity.

But may I voice a concern? How many of us live in violation of the very argument we make? Yes, “doing good unto all men” is an individual responsibility but how many individuals take that seriously? Do you? For example, are you involved in any kind of charity work? Do you devote any time to the needs of others? Do you help financially with someone you learn is struggling? There are many different ways that we as individuals can sow good deeds unto all men. But we must sow if we expect to reap.

3. I must bear fruit. “I am the vine, and My Father is the vinedresser. Every branch in me that does not bear fruit, He takes away . . .” (John 15:1-2a). God requires that we bear fruit and fruit-bearing occurs in two ways. First, we bear fruit by leading others to the source of light. As Andrew brought his brother (John 1:40-41), as Phillip brought Nathanael (John 1:45-46), and as the Samaritan woman brought her friends (John 4:28-30), so must we invite, encourage, and lead others to Jesus to the best of our opportunity and ability. That is fruit-bearing.

Second, we bear fruit by adorning ourselves with the characteristics of the one we follow. “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control . . .” (Gal. 5:22-23). Truly if we belong to Christ then we will strive to bear the fruit of a Spirit-led life. It’s a must.

4. I must bring Jesus home. Matthew met Jesus at work (Matt. 9:9). One moment he’s sitting in his office and the next moment he’s invited Jesus into his home to eat at his table. And Jesus came. And Jesus will come home with you, too. Has he been invited?

Peter says that a husband must treat his wife with honor and if he doesn’t his prayers won’t make it past the ceiling (1 Pet. 3:7). And Paul said that a man who doesn’t provide for his own “has denied the faith, and is worse than an unbeliever.” He may claim to be a Christian. He may teach a Bible class or be a deacon, preacher or elder . . . but if he doesn’t live as a Christian at home, he will not be saved. And wouldn’t the same be true for the wife (Tit. 2:3-5)?

Contrary to popular belief, Jesus doesn’t live at the church building. He lives in us. So do as Matthew did: invite him to come home with you and see what a difference he will make.

5. I must study my Bible. “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth” (2 Tim. 4:15). Yes, I know that Timothy was a preacher but doesn’t God expect all of us to study his word (Acts 17:11)? From this passage I learn that God approves of those who read and study his word and disapproves those who do not. Can a person be saved who is disapproved by God?

Do you breathe every day? Do you eat and drink every day? Do you read your Bible every day? There are some things we just do every day and reading the word should be one of them. I am convinced the reason many Christians aren’t as strong spiritually as they should be is because they don’t take in enough “milk of the word” (1 Pet. 2:2). It is the best preventative against spiritual osteoporosis. Heaven approves of those who live not by bread alone, “but by every word that proceeds out of the mouth of God” (Matt. 4:4b).

Conclusion

There are specific acts of faith with which one must comply in order to be saved. We must give ear to the good news of Christ, we must believe it, repent of our sins, confess Jesus as the Son of God, and be baptized for the remission of our sins. But that is only the beginning. The true servant of the Savior seeks to adhere to all that is taught. And he continues to grow. And learn. And each day brings him one step closer to home.

By Mike Willis

During my thirty years of preaching, a goodly number has been spent opposing the loose fellowship stance that was propagated and promoted by Carl Ketcherside and Leroy Garrett. The influence of this movement among faithful brethren was apparent in the early 1970s when Edward Fudge, Bruce Edwards, Arnold Hardin, and a number of other brethren moved way from the truth into a broader fellowship.

Over the years, we have witnessed these brethren accepting the logical conclusions of their position on fellowship. These brethren asserted that the unity of Christ could be maintained in spite of serious doctrinal differences, justifying this position by such arguments as (a) the imputation of the perfect obedience of Christ to the believer’s account to cover his imperfections; (b) continuous cleansing which cleanses the sinning Christian “even as” he sins; (c) Romans 14; and other such positions. At first, these brethren were only interested in a broadened fellowship that included all of the heirs of the restoration movement, that is only those who have been scripturally baptized. Soon, these brethren realized that, if the grace of God could save the sincere man who was worshiping with instrumental music, that same grace of God could save the pious unimmersed. At that juncture, their platform of fellowship broadened to the point that they could have unity with denominational folks, our “brothers-in-prospect” who did not understand the place of water baptism in the grand scheme of God.

The logical implications of this position were not exhausted by the acceptance of the pious unimmersed, because there also are many good, honest, and sincere religious folks who believe in God but do not yet understand the role of Jesus Christ in the grand scheme of God. In reviewing the positions held by our unity advocates, we called attention to the logical implications of their position. Ultimately it would lead to universalism and fellowship with any sincere person without regard to what he believed.

As the years have passed, we have witnessed this evolution of the unity-in-diversity advocates. At first, some of them would attend the Christian Church but would not sing with their instruments. Later, they joined them in singing. Soon they were condemning those who believed that singing with an instrument was sinful. Over the years, they began speaking of what great spiritual folks some denominational preachers were. They were spiritual giants being attacked by our pygmy brethren, when brethren challenged their teaching on baptism. Reviews appeared in their papers about the good in such denominations as the Baptists Methodists, Episcopalians, Roman Catholics, and others.

Their fellowship was broadened to join hands with the denominations in evangelistic conferences.

Now comes a new development. In the latest issue of Once More With Love, Leroy Garrett, editor of Restoration Review, tells us that faith in Jesus Christ is not essential to salvation. He tells us what the essence of faith is:

The essence of faith, as I see it, is a sincere disposition of heart to seek diligently after God and to respond to whatever knowledge God has made known (No. 38, August 1999).

What that means is that the sincere man who has never heard the gospel of Christ is just as saved as the believer in Christ. As proof of this, brother Garrett referred us to Cornelius. He reminds us of the virtues of Cornelius — “a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always” (Acts 10:2). Then he said, “He was justified while still a pagan.” To make sure that I have not misrepresented by brother, let him speak for himself:

It was the likes of Cornelius that led the apostle Peter to say, “In truth I perceive that God shows no partiality. But in every nation whoever fears God and works righteous- ness is accepted by him (Acts 10:34-35). Peter is saying that wherever there are people like Cornelius there are people acceptable to God.

Peter names two conditions: fearing God, like Cornelius; doing what is right, like Cornelius. Such ones are accept- able to God, even if they are not yet part of his covenant people, even if they are not yet Christians.

Our brother continued to say, “The source of this faith for those without revelation is ‘the law written in the heart, the conscience also bearing witness’ (Rom. 2:15).” He continued,

This is why it is wrong for us to presume that all heathen/pagans are lost, for they too have the promise of eternal life if they do “by nature” the things that the law requires, “their thoughts accusing or excusing them.”

The evolution of this brother’s grace/unity movement has yet one step to go to reach its full universalism. Our brother needs to work himself to the conclusion that the pious atheist who “responds to whatever knowledge God has make known” to him is just as saved as any other pagan. If brother Garrett lives enough years, I am confident that the logic of his position will take him to that position.

Conflicting With Scripture

The problem of brother Garrett’s position is simply this: it is contrary to what the Scriptures teach about salvation. Let’s consider just a few things that pose problems for brother Garrett:

1. The Conversion of Cornelius. The record of Cornelius reveals that he was indeed a morally virtuous man. We know this because the inspired account tells us as much. That same inspired record clearly states that Cornelius was lost, even though he was a good moral man. The angel of the Lord appeared to Cornelius and instructed him, “Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved” (Acts 11:13-14). For the conversion of Cornelius to help brother Garrett, this text should read, “Send men to Joppa, and call for Simon, whose surname is Peter; whom the Holy Spirit shall convince that thou and all thy house already are saved.” But the latter is not what the text says. The text plainly states that Cornelius would hear words from Peter that would of man who needs to be saved is a lost man! One cannot save a saved man!

 2. The argument of Romans 2:15. My brother surely twisted the passage Romans 2:15 when he used it to state that good, moral Gentiles would be saved without obedience to the gospel or belief in Christ. The first sub- division in Paul’s argument to the Romans is 1:16-3:31. Every commentary that I have read identifies this sec- tion with some such as description as “Paul establishes the need men have of the gospel” or “All have sinned and fallen short of the glory of God.” Romans 1:16-32 is designed to show that the Gentiles are “without excuse” (Rom. 1:20) in their sins and Romans 2:1-3:20 is designed to show that the Jews are “inexcusable” (2:1) for their sins. The conclusion of this section is summarized for us: “For all have sinned, and come short of the glory of God”(Rom.

3:23). The conclusion is that every man has sinned, has fallen short of the glory of God, and stands condemned as “guilty” before God. That was the reason Cornelius needed to hear words whereby he and his house could be saved — because he was lost! To cite Romans 2:15 to show that Gentiles were saved without the atoning blood of Christ is contrary to the whole thesis of Romans.

3. The plain statements of Scripture that make faith in Christ a condition for salvation. There are a host of Scripture that make faith in Christ a condition for salvation:

I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins (John 8:24).

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (John 3:16).

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me (John 14:6).

But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him (Heb. 11:6).

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mark 16:15-16).

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. (Rom 1:16)

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ (Rom. 5:1).

Any thesis that is contrary to so many Scriptures is obviously not the revealed will of God.

Conclusion

One of my purposes in reviewing this material of brother Garrett’s is to remind brethren who might be inclined to use Romans 14 to justify an on-going and never-ending fellowship with those who teach and practice many different doctrinal and moral errors where the logical conclusion of this position leads. At one time, brother Garrett was taking the position that he could not fellowship anyone who disagreed with his position on the located preacher. Once he accepted his new fellowship position, his view of fellowship changed and has continued to evolve over 30 years to the point that now he believes that God will save those who are mistaken about Jesus. And, in the words of his friend, Carl Ketcherside, one should not make anything a condition of fellowship that is not a condition of salvation! Thus, brother Garrett’s umbrella of fellowship is broad enough to include pagans and infidels.

Others who accept the same thesis as brother Garrett will not be more successful in stopping the evolution to.