Truth Magazine

By Tom Roberts

Among scuba divers and those who swim in the ocean, there has developed a program for safety known as the “buddy system.” When a person decides to go scuba diving, the “buddy system” demands that one always has a friend to go with him. This friend knows the equipment, stays close at hand, watches out for danger and is ready in times of trouble to lend a helping hand. In this fashion, a diver is never alone in case help is needed quickly. It is a terrifying thought to be alone in strange waters, threatened, with no one to assist. Both divers are protected by the presence of the other and, born from necessity, the “buddy system” is a good idea.

Preachers often have buddies (friends). Surely there is nothing wrong with this practice. Even Jesus loved John in a special way. Whether a preacher’s buddy is another preacher or a member of the congregation is of little importance. We all need to be around others: to talk freely of problems, to study together, to relax together, to watch out for one another. Every Christian should have a buddy who will truly watch out for the other’s welfare.

But among preachers, the buddy system can be abused (as, I suppose, it could be with other relationships). But I speak specifically about preachers, since I can be classed among this species. No one enjoys being a friend to others or having friends more than I. It is wholesome and one of life’s truly great blessings. When preachers get together, they often study, discuss their problems, encourage one another, give constructive criticism, talk about sermons, and yes, watch out for one another. I have been in studies with a number of preachers where a note of warning has been sounded toward another preacher, face to face, about an idea that does not seem to fit the “pattern of sound words.” Some of these gatherings have been rather heated. But most of the time preachers appreciate such warnings when they are given, realizing that the “wounds of a friend” are better than the praise of an enemy.

How then could this “buddy system” be abused? What is the danger that it presents?

Friends, it becomes a danger when someone “uses” the system to hide behind friendship or when friendship will be so little understood that a “buddy” will be in danger and the friend will fail to warn of it. Also it can be dangerous when a person will surround himself with “friends” who will protect him while he continues to promote dangerous doctrines while camouflaging himself by the faithfulness of the very friends who protect him. This is an abuse of the buddy system.

Back during the rise of liberalism, there were many preachers who were closest of friends. When liberal doctrines and practices began to abound, many friends who were preachers studied and discussed these issues over many hours. Admonitions against error were given to those who needed them and, when all else failed, even though friendship continued, separations had to come because different doctrines led in different directions. Eventually those who went into liberalism found new friends who would not “wound” them with the truth. A few camouflaged themselves with faithful friends while in reality changing positions. It took a long time for them to present their true colors because they claimed to be faithful, had faithful friends, but were actually heading into liberalism. And, of course, there were a few preachers who stuck their heads in the sand and would not stand for the truth because they were afraid of hurting their friends. Time solved the problem and as liberalism became more intense, it was revealed where everyone stood in spite of the abuse of the buddy system.

Today we are seeing the introduction of a “new unity movement” based on the principles of neo-Calvinism. And we are seeing an abuse of the buddy system again. Some preachers are crying that they are misunderstood and misrepresented even while they actively propagate the doctrines of Ketcherside, Garrett, Kilpatrick and others. They seek to surround themselves with faithful preachers even while teaching unsound doctrines. Eventually time will tell the tale and true colors will show. Those who are changing will enter into a new “buddy system.” In fact, Ketcherside, Garrett, Kilpatrick, etc., are already giving the pat of approval upon a number of preachers who used to be sound in the faith but who are now actively promoting neo-Calvinism. along the lines of Ensign, Mission Messenger, and Restoration Review, journals which have led the way into neo-Calvinism. But these preachers who are “buddies” with Ketcherside, et A are still trying to maintain a “buddy system” with faithful preachers. They give the appearance of soundness by the friends they keep. Personally I find few things more reprehensible than that of a person playing both sides of the field. The New Unity Movement is an insidious threat whose full danger can be seen by the Central church in Irving joining the Dallas ministerial alliance and giving full fellowship to denominations. This is the goal of the movement. When preachers teach the same principles, doctrines and errors, using the same terminology as the digressives, yet hide behind their friends who either cannot see their digression yet or are still trying to save them from error, they abuse the buddy system.

Scuba divers learn pretty quickly who they can trust in the “buddy system.” An untrustworthy “buddy” can get you killed. Preachers (and all Christians) ought to learn a lesson from this. If your “buddy” is not trustworthy, you will lend your reputation to error, be used for evil purposes and provide sanctuary for a false teacher. Jesus taught us to “go the extra mile” but He didn’t teach us to sanction error. Maybe it’s time for us to take another look at our “buddies”.

Guardian of Truth XXVIII: 23, pp. 724-725
December 6, 1984

By Hazel Fern

“The steps of a good man are ordered by the Lord: and he delighteth in His way” (Psa. 37:23). This was the answer I received when I asked a faithful minister of the gospel if he had a favorite verse of Scripture that had served as a motto for life.

From his youth, he has studied the Bible and knows it as few do. His love for Christ is unquestionable, his faith in God’s word unmoveable, and his loyalty to the church unfaltering.

He possesses that which must be the foundation for any successful minister: a life consecrated to Christ, a thorough knowledge of the Bible, and the ability to make an acceptable presentation of its message.

He is not a great orator, neither an entertainer, but the better you know him, the more you will be moved by his messages. He is a humble, sincere, prayerful ambassador for the King, whose steps he is endeavoring to follow.

It can be said of him, as Hawthorne speaks of Ernest, in “The Great Stone Face”_”His words have power, because they accord with his thoughts, and his thoughts have reality and depth, because they harmonize with the life that he has always lived. It is not mere breath that this preacher utters. They are the words of life, because a life of good deeds and holy love is melted into them.”

We, who have had the opportunity to listen to his sermons and study with him the words of life, are thankful for this wonderful privilege. You too can share some of his knowledge in What Doth The Lord Require of Thee? and Partakers of the Benefit by Loren N. Raines. Brother Raines has and is helping many to follow in the steps of the Lord.

Guardian of Truth XXVIII: 23, p. 723
December 6, 1984

By Ron Daly

It is a well-known fact that the first years of the church’s existence was a time of phenomenal growth (Acts 6:1,7; 16:5). Many congregations are falling far short of what was accomplished by brethren in the first century. We simply are not growing in number, faith, love, and strength as we should. Actually, some churches are decreasing in size! What is the difficulty? My aim in this article is to enumerate what I believe to be the reasons for the decline in the number and in the faithfulness of many local congregations. Please meditate seriously on the reasons cited.

A misguided appeal to the physical qualities of the lost instead of the clear declarations of holy writ. I personally know of churches which are trying to “bait” people (young and old) to the assemblies of worship and exhortation! This is the crux of the social gospel-an appeal to the carnal, fleshly appetite. It is simply impossible to “draw” folks by means of secular gimmickry, convert them to Christ and keep them strong. When people do come to an acknowledgment of what is right, they usually feel very cheap to discover that they “have been had.” Many times they become disgusted and abandon all religious beliefs and piety. Brethren, it is time that we get back to preaching the gospel which is the “power of God unto salvation” (Rom. 1:16).

Apathy and indifference among the brethren. Some seemingly do not realize that God has called us into the greatest work on earth! We must take God’s work seriously. The parables of Christ illustrate that the Lord demands that we be concerned and active in His cause (Mt. 20:1-16). The fact that we will be judged by or according to what we have done in the body proves that we must be about our Savior’s work (2 Cor. 5: 10). The fact that some will be lost because they did not seize upon the many opportunities afforded them while they walked in the flesh proves that apathy is sinful (Mt. 25:41-46; Jas. 4:17)1 Finally, the fact that Paul, the Lord’s apostle, praised the brethren at Thessalonica for “sounding forth the word of life in almost every place” proves that we must be workers (1 Thess. 1:6-9). In most congregations, only about 40% are doing the overall work (i.e., encouraging the weak without force, visiting the sick, organizing home Bible studies with unbelievers, giving as they have truly been prospered, praying consistently, assembling regularly, etc.). Yet, everybody wants to share in the glory of the good accomplished! Some of the most detestable enemies of the local church are the indolent bums within who are like parasites, tagging along for the ride with no effort of their own to share in the work of God!

Materialism-the desire and earnest working for earthly riches, hence a losing sight of things eternal! The world we live in is so fast. The average member of the church is entangled in the mesh of slave labor. That’s right. Slave labor! We, generally speaking, are so enthralled with making “ends meet” that we give little time to spirituality until Sunday morning or Wednesday night! What a religion!

There is another sort of materialism which affects brethren that is not usually called materialism, and it is the constructing of new meeting houses and replacing old worn out roofs, paving parking lots, to the neglect of worthy men who labor in the preaching of the gospel in hard places. A fabulous, comfortable, extravagant building in which to assemble is not necessary to the worship of God Almighty! Building funds with thousands of dollars are lying dormant in many church treasuries when these funds could be used to support men who “bask” as it were on the doorsteps of brethren seeking financial help so they can work more effectively on a “full-time” basis. Our treasures are in heaven, not upon the earth (Mt. 6:19-21, 24-33). We must be content with godliness, for therein is great gain (1 Tim. 6:6-10). Striving for the basics of life is not to become our chief priority and take precedence over Christ (Mt. 6:~3; Lk. 9:57-62).

The absence of strong preaching against all forms of sin-I mean preaching which convicts and converts without compromise I Read Paul’s final charge to Timothy (2 Tim. 4:1-5). He was told to be “instant,” which means “opportunely, seasonably, when the opportunity occurs,” and “out of season,” whether or not the preaching comes at a convenient time for the hearers. Discharge your duty whether it is welcomed or not! In being “instant in season, out of season” the young preacher was instructed to “reprove” (reprehend severely, convict of error), “rebuke” (a sharp rebuke, to cite a penalty for disobedience, in this case of future judgment), “exhort” (exhort to forsake error, to urge fering and doctrine” (with unwearied, inexhaustible patience and teaching. People must be instructed soundly and reasonably in the truth!). The kind of preaching which Paul commanded of Timothy in 64 A.D. is not welcomed in many pulpits in 1984 A.D., and some churches which welcome it do not get it! There are some sins that some churches request the preacher to be silent about, and there are some preachers who request that the churches allow them to ignore certain specific sins! To such men and churches, spirituality is a game of politics. “You scratch my back, and I’ll scratch yours. ” There are many examples of strong preaching in the Bible. John the Baptizer told Herod, who was then involved in an unscriptural marriage, “It is not lawful for thee to have her” (Mt. 14). This was rebuke, not compromise! In Matthew 23, Jesus told the Pharisees that their converts are “twofold more a son of hell than yourselves.” Christ rebuked, not compromised! To Simon, a recent convert to Christianity, Peter said because of Simon’s sin, “Thy heart is not right before God” (Acts 8:19-22). Rebuke, not compromise. Paul said that Bar Jesus (Acts 13:6-12) was “full of guile, villainy, thou son of the devil, enemy of all righteousness Paul rebuked, no compromise! All they did was motivated by love (Eph. 4:15). Their preaching was balanced (Acts 20:17-20, 26-27). Wherever strong preaching is heard and adhered to, growth will result (Isa. 55:8-11).

A general tolerance of error and wickedness among members-there is the ever present problem of worldliness. Many local churches contain members who dress like the world (wearing tight pants, shorts, swim suits, low cut blouses, see-through dresses, short “manish” hair on women and long “girlish” hair on men) (cf. 1 Tim. 2:9-10). Members who talk like the world (indulging in the telling of vulgar or questionable jokes, profane language, boasting, lying, blasphemy, gossip, and slander [cf. Col. 3:5; Eph 4:25,29]) and members who finally come to love the world (cf. 1 Jn. 2:15-17), prevent church growth.

We can and will grow if we set our hearts to the task realizing that we are servants of the King, children of God, and laborers in the vineyard of the Lord!

Guardian of Truth XXVIII: 23, pp. 722-723
December 6, 1984

By Frank Jamerson

The Authority For, And Use Of, A Church Building

Those who believe that the church can provide social and recreational activities use various arguments to justify their practice. We will notice first the authority for a church building (as some contend that there is no authority for them, therefore no regulations for their use), and then answer some of the arguments that are made for the church providing social halls and gymnasiums.

Buildings Are Authorized

Authority for a thing may be established by command or statement of fact, or by approved example or necessary inference. Everything we do in our service to God must be authorized in one of these ways (Col. 3:17; 2 Tim. 3:16,17).

The authority to assemble (Heb. 10:25) necessarily implies a place of assembly. Therefore, a place is authorized by the command. Furthermore, we have examples of the early church gathering in houses, or places. “The place was shaken wherein they were gathered together. . .” (Acts 4:31). “And there were lights in the upper chamber where they were gathered together” (Acts 20:7).

The generic authority to provide a place authorizes a church to buy, build, rent or receive gratis a place of assembly. Those who say “there is no authority for a church building, therefore we can do other things that are not authorized” are misrepresenting the truth.

The authority to assemble, teach and relieve authorizes the church to provide whatever is involved in accomplishing these things. Running water and bathrooms are incidental to the purpose for which we come together (especially if you stay very long!). Some try to use these incidentals that aid the doing of what we are authorized to do as arguments for the church providing social meals and recreation.

It reminds me of those who want to justify instrumental music ‘in worship. They argue that song books’ tuning forks, lights and water fountains are not mentioned; therefore, instrumental music is all right, too. The truth is that they do not understand authority. Instrumental music is an addition to worship, not just an aid.

If it is the work of the church to provide social meals and recreation, then it can provide whatever is necessary or incidental to accomplishing those works. The church kitchen and gymnasium are not “aids” to worship, but to eating and playing, which are not works of the church. They are additions to the work God authorized for the church, just as instrumental music is an addition to the act of singing.

Some say, “We have the building, and it is not sacred, so why not use it as we please?” These brethren use the same argument that I use to justify churches providing meeting places, then they proceed to use them for things that are not functions of the church. What if someone said, “We already have grape juice and bread, and they are not sacred, so why not use them for a party?” Would that be a misuse? Why? Do you believe that the church could buy a little extra grape juice for those who want to have a social after services? Why not?

We are not talking about an incidental to assembling, such as a baby being fed, or children running on the property or a member going to sleep on the benches. We are talking about the church providing social meals, recreation parties or “nap time” for sleepy saints! Could the church provide beds and a dark room for members who desire to come together in air-conditioning for rest? Why not? If babies eating during worship authorizes church kitchens, surely brethren going to sleep (or children going to sleep) would authorize a motel room! (We believe that the church could provide the place and the food for needy saints, but that is not what modem day church kitchens and “fellowship halls” are used for.)

Those who believe it is right for the church to provide kitchens and gymnasiums (social halls) need to produce the biblical authority for the church to provide social meals and recreation, then the opposition to kitchens and gyms will cease.

Efforts To Find Authority For Such Things

(1) Some contend that “the word ‘fellowship’ authorizes eating and playing together.” One said, “While it was wrong to confuse common meals with the Lord’s supper (1 Cor. 11:11ff), this did not mean that the eating of common mesh together was wrong. . . . What better way for God’s people to demonstrate their love and fellowship than In the sharing of food and the eating of meals together as often as possible?” (Thomas H. Rook, via Bulletin, Enon church of Christ, Aug. 19, 1984).

Answer:

1. No one objects to brethren “eating together.” It is good for people to eat and play together. Paul said that “bodily exercise is profitable for a little” (1 Tim. 4:8). The early Christians ate together often. “Breaking bread at home, they took their bread with gladness and singleness of heart” (Acts 2:46). It is good to “bring up children,” “use hospitality to strangers,” and “wash the saints’ feet” (1 Tim. 5:10), but the church is not authorized to provide the place or the materials necessary for these activities.

2. The word “fellowship” is never used to refer to social meals or recreation.

a. Koinonia is translated “fellowship” twelve times in the New Testament.

(1) Acts 2:42-“in the apostles’ doctrine, and fellowship. . . “a spiritual, not a social activity.

(2) 1 Cor. 1:9-“called into the fellowship of his Son Jesus Christ our Lord.”

(3) 2 Cor. 8:4-“the fellowship in the ministering to the saints”-the benevolent relief that indicated a spiritual relationship.

(4) Gal. 2:9-“the right hands of fellowship”-the endorsement of the work of Paul and others.

(5) Eph. 3:9-“to make all men see what is the fellowship of the mystery”-the joint participation of Gentiles with Jews in Christ.

(6) Phil. 1:5-11-“for your fellowship in the gospel”-referring to their support of his preaching.

(7) Phil. 2:1-“if any fellowship of the Spirit,” again, not social, but spiritual participation.

(8) Phil. 3:10-“the fellowship of his sufferings,” referring to Paul’s participation in them.

(9) 1 Jn. 1:3-“that which we have seen and heard declare we unto you also, that ye also may have fellowship with us.” Was the gospel preached so they could eat a common meal with Paul??

(10) 1 Jn. 1:3b-“yea, and our fellowship is with the Father, and with his Son Jesus Christ.”

(11) 1 Jn. 1:6-“If we say that we have fellowship with him and walk in darkness, we He, and do not the truth.”

(12) 1 Jn. 1:7-“but if we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus cleanseth us from all sin.”

b. Now, where is the passage that indicates that eating and playing together is “fellowship”?

c. The word koinonia is also translated “communication, communion, distribution” and to “communicate, ” but none of them refer to social meals or recreation.

d. In 2 Cor. 6:14, Paul said: “What communion (koinonia) hath light with darkness”? Christians who “walk in the light” have no “fellowship” with “darkness” (sinners). This does not mean that Christians cannot eat a common meal with sinners, but it does mean that such a meal is not “fellowship”! (The “company” and “eating” of 1 Cor. 5, is any eating or company that would indicate to the disciplined brother that you approve of his spiritual state. They were to change their actions toward the disciplined brother.)

e. Some churches build bowling alleys and billiard parlors by the same reasoning that kitchens and social halls are built. One man argued that “bowling is the best form of fellowship. ” I agree that it is a good sport for social interaction, but it is not the work of the church to provide recreation. It is wrong to build a bowling alley for the same reason it is wrong to build a kitchen.

f. To take the Bible word “fellowship” and apply it to social meals and recreation is a misuse of the word, just as it is to take the word “baptism” and apply it to sprinkling or pouring. We can have “social fellowship” with the world, but that is not what the Bible word means (2 Cor. 6:14).

(2) Some say: “It is edifying to eat and play together. Edification is a work of the church, therefore, whatever edifies may be done by the church.”

Answer:

1. Again, this opens the door to any activity that man’s mind contrives as “good,” and is a misuse of the Bible word.

2. Acts 20:32-“And now I commend you to God, and to the word of his grace, which is able to build you up (The edifying comes from the word, not from coffee and donuts.)

3. Jude 20-“But ye beloved, building up yourselves on your most holy faith. . .”

4. Col. 2:7-“Rooted and builded up in him, and established in your faith, even as ye were taught. . .”

5. Where does the Bible teach that spiritual edification comes from eating and playing together? If we include these things in “edification,” why not working together? Wouldn’t it be “edifying” to work with Christians? Does that justify churches providing jobs for members by operating businesses? (Don’t say, “that could never happen.” The denominations are doing it, and that is where brethren learned to draw crowds with church kitchens and ball teams!)

(continued next issue)

Guardian of Truth XXVIII: 23, pp. 720-721
December 6, 1984