Truth Magazine

By Tom M. Roberts

In most areas of our life, opposites occupy an important role in defining and explaining the facts of our existence: near and far, in and out, up and down, sweet and sour, hot and cold, male and female, God and Satan, young and old, etc. Without getting too technical, it should be observed that opposites are not always antithetical or antagonistic. Sometimes, opposites are simply different or stand in a complementary position to one another, such as male and female, young and old, right and left. However, a proper definition of opposite things is not the purpose of our study. There is something that most of us have observed that is so opposite, so different, indeed, so irregular, that we can well profit from a consideration of it.

I speak of the fact that there are Christians who, as they get older, become stronger in the Lord and visibly more at peace, ready to face death. At the same time, other Christians, as they get older, become spiritually feeble and lose their faith. Such a striking contrast, such a completely opposite attitude, presents a character study that provides an in sight into the nature of faith. Why does one Christian become stronger while another gets weaker? Why is it that, to one, faith becomes “Sweeter As The Years Go By” (the title of a song we sing), while another loses all faith? Why does one continue to learn and grow (regardless of age) while another complains of dull sermons, boring Bible classes and dreary worship? Why does one maintain a keen interest in heaven while the other seeks and is attracted to earthly pursuits?

I speak not in theoretical abstracts of such character differences. Rather, personal observance has led me to wonder at this obvious dichotomy among people whom I have met. It has been my pleasure to be acquainted with some of the finest Christians ever to walk on this earth. Men and women alike have impressed me with the fact that, as they get older, spiritual things hold a greater and greater attraction to them. As their bodies fade, their faith becomes surer and more steadfast. Heaven draws, them like a magnet. But strange as it may seem, within the same congregation, exposed to the same spiritual stimuli, participants in the same worship, listening to the same sermons, are people who are so different one wonders that they claim to be Christians at all.

Surely, this character difference, this abundance of faith in one and its absence in’ the other, cannot be a fault of truth itself. Truth is available to all in equal portions. In fact, these people of such different attitudes may even use the same version of the Scriptures, have the same father and mother and share the same environment. Thus, we conclude that there is an internal, rather than an external, reason for what we have observed. Our goal is to be able to isolate this reason (or reasons) and to use our knowledge as a means of helping those who would be in danger of losing their faith. In fact, we need to be aware that it is an ever present danger to all of us and that we need to beware lest our own faith fail. It has happened to elders and preachers as to all other Christians. What can we learn that. will make our faith disweeter as the years go by”?

I know of no greater source of enriching faith than that of the “great cloud of witnesses” (Heb. 12: 1) who, like some of our study, became stronger as the years went by. This great body of righteous people loom on our horizon as ones who have passed before us, treading the same pathway, enduring the same (if not greater) tribulations, but having finished their journey. Now, having reached the finish line, they have stopped and lend encouragement to those of us still ‘ in the race. Standing there, they are saying, “Come on! If we did it, you can, too. ” Seeing them, we can realize that they were people of flesh and blood and passions like us and, if they made it, we can also. Perhaps, if we can analyze what it was that helped them to reach the goal with faith intact, it will help us today. What was it that, in spite of all Satan could do, enabled them to reach their reward?

Anna and Simeon

Luke records that Simeon (2:22-35) and Anna (2:35-38) were older people who still had great faith. Of Simeon it is recorded that he was devout and “waiting for the consolation of Israel.” When he saw Jesus, he took him into his arms and blessed God for being able to be alive to see Him and announced that he was now ready to “depart in peace.” Of Anna it is recorded that she was about 84 years of age, yet constantly in the temple, serving God night and day. Like Simeon, she waited for the “redemption” of her people. What gave these two their great faith? Why were they so eager for spiritual things? What can I do to be like them?

Perhaps the one thing that stands out in the lives of both Anna and Simeon is their sense of expectancy toward God. Life was not the same old grind day after day to these people. They were looking for something to happen. They had a goal. Life was exciting and they lived it with anticipation. “Oh,” you say, “I could have that same attitude if I could have been alive to witness the birth of Jesus.” But don’t you see, Jesus is coming again. Perhaps we can be alive to see Jesus return. Regardless, we are going to meet Him. If this sense of anticipation, this excitement, this goal kept the faith and Anna and Simeon alive and viable then, it can do the same for us today. Jesus is coming again. Have faith! Be faithful!

Abraham

For many people, heaven is not real. It is a word. It has a definition, but it is meaningless. Perhaps this is why some Christians become unfaithful. Heaven is just a word with no meaning. But we can be thankful that among that cloud of witnesses stands a man called Abraham. His faith never dimmed and he reached the finish line. What helped Abraham reach his goal?

Abraham looked forward to going home. “For he looked for a city which hath the foundations, whose builder and maker is God” (Heb. 11: 10). “. . . But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (11: 16).

Ask soldiers on duty in a foreign country what “home” means to them. It isn’t necessary to consult a dictionary! Just a word? Just a definition? No, indeed. It thrills the soul to think of “going home. ” Such thoughts have moved poets and song-writers alike. “Home” has kept the prisoner’s sanity intact and soothed the wanderer’s miles. Now, apply that to heaven. Abraham was going home. The miles grew short and the feet grew light as the journey drew to a close. No detours or side-trips for him, thank you. No return to the false security of Chaldea for him. He had his eye on the finish line. Now, Abraham is home and he is telling us that we have a place there too. Is your faith or zeal ebbing. Think of going home. What a lift it gives the heart! I’m going home.

Israel

America has enjoyed great prosperity and is still a young nation. Numbering back to 1776 gives only slightly over 200 years of national existence. When Israel left Egypt, it was after 400 years and most of that was spent in slavery. Again, slavery is only a word to most of us but to them it meant back-breaking, unending toil. Slavery meant bondage, being held as a piece of chattel property. Deliverance from Egypt was freedom, indeed. Freedom, like home, is often appreciated only after we have been away from it. Those Americans who were captives of Iran demonstrated the happiness that comes from being set free after imprisonment. But we as Christians have a freedom that costs more and means more: freedom from sin. While a lack of faith among the Israelites often made them forget the blessing of deliverance from Egypt, there were those who understood the blessing and their feet were light as they left the place of bondage. (Here we are reminded of another song we sing, “Camping Towards Canaan’s Land.”) Can we not appreciate also what it means to be free from the bondage of sin? Can this freedom ever become boring, dreary or dull?

How is it possible to forget the wonderful thing it is to be a Christian when I look around at those still in bondage and see their suffering in sin? It is a constant thrill to be able to tell others about the freedom in Christ. It may be that those in the church today who are bored and who are losing their faith have forgotten how they were cleansed from sin, delivered from darkness. It may be that they have not been telling others about this freedom and it is not kept fresh in our minds. Worship, Bible study or any aspect of service to the Lord can never be burdensome in view of the burdens of sin I have laid down.

Temptations And Trials

A young boy once said that he “enjoyed a whipping.” When asked why, he replied, “Because it feels so good when it is over.” Something like that might describe the life of those in Hebrews I I who finally reached their reward after the long and bloody trail of persecution. It is said that light gets brighter as the darkness deepens. So also hope gets stronger as persecutions increase. Faith in Christ in the first century found its greatest reception in the hearts of the persecuted classes. Hard times have caused some Christians today to fall away. But so has prosperity. We need to learn that adversity and prosperity are but two sides of the same coin: trials of our faith. In the midst of fife with all its varied trials, we need to keep our hope strong. That beloved writer of the Hebrew letter (whoever he may be) put it this way: “. . . we have a strong consolation who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil . . .” (6:18-20). Jesus is the basis and foundation of our hope and he is in heaven. That is where our hope is anchored. Hope . . . anchor . . .heaven . . . home . . . Jesus! Life can never overcome us when we have this kind of hope. If worship and service is boring you, you have lost your hope and need to have it rekindled. Don’t give up your hope.

Old Age And Death

We mentioned Anna and Simeon earlier who were of great age yet still loved the Lord and were faithful. Is it not possible that age becomes a great friend to those of us who want to go to heaven? Do you remember your life as a teenager? Physical things were so important! Material possessions were never enough when compared to what others had. Sex was such a driving force, took up so much of your thoughts and often obscured the right path. Now that a kind of plateau of age has been reached, we can truly look back on some of those things and regulate them to a lower level. The world is not going to come to an end if I don’t get a new cart All material things loose their luster with time. In perspective, the things that meant so much to us while younger don’t have the same priority. We look at life differently. Folks, don’t feel badly about this! Wouldn’t it be terrible to be a teenager all your life? Wouldn’t it be awful to have the same wants and desires now as you did then? There is something to be said for growing older. And as we get older and realize that we are nearer to heaven than when we first believed, it can bring a sense of relief and peace that has not been experienced before. Believe me, I wouldn’t trade places with a teenager for all the sports cars in Detroit. How sad to see a Christian loose faith and fall away as he gets older. How terrible to miss this plateau of spiritual strength that becomes a springboard for death itself. From this vantage point, death is but a small step into a better place (Phil. 1:21). The death of a teenager seems such a waste; the death of an aged Christian seems so natural. Is this not one explanation of why faith should become sweeter as the years go by? Doesn’t this explain a lot about the character of this group we have been analyzing: those whose faith increases day by day and year by year?

How Is It With You?

In and out, near and far, up and down, faithful and unfaithful – opposites all that explain the facts of our existence. Which is it with you today? Is your faith increasing or decreasing? Are you getting stronger or weaker. Do you enjoy your worship and service to God or has it all become terribly dull? In the lives of those who have walked this way before us are some lessons to be learned that encourage, help and give us direction. It is my prayer for you and for me that, along with Anna and Simeon and a host of others, our faith will be sweeter as the years go by.

Guardian of Truth XXVIII: 5, pp. 129, 146-147, 151
March 1, 1984

By Frank Jamerson

Many Christians have a problem with forgiveness and forgetting. They ask God’s forgiveness, but still feel that because of their remembering the sin, they may not have been forgiven. Sometimes, those who obey the Lord in baptism continue to remember their past sins and wonder whether God has truly forgiven them.

There is a difference between being forgiven and forgetting. Saul of Tarsus was forgiven of his sins when he was baptized “to wash away” his sins (Acts 22:16), but he remembered his past sins when he wrote Timothy (1 Tim. 1:13-15). In the Old Testament we read of David being forgiven, yet he remembered his past sins. Nathan said, “God hath put away thy sin” (2 Sam. 12:13), but years later David wrote about his past sins (Psa. 32:1-5). The apostle Peter was pricked in the heart by the crowing of a rooster (Lk. 22:61,62), and obviously repented of his sin. His life afterward shows clearly that he was aware of God’s forgiveness, but no doubt the sound of a rooster crowing sent pains through his heart for a long time after that event.

The Bible records many sins that God had forgiven and did not hold against the forgiven party. Did God remember them? If not, how did He inspire the writers to write about them? Did God forgive the fornicator in Corinth, after he repented? In the second epistle to the Corinthians, Paul said, “Sufficient to such a one is this punishment which was inflicted by the many; so that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow” (2 Cor. 2:6,7). This clearly implies that God had forgiven him, and that they were to do likewise, yet God “remembered” in the sense that he inspired Paul to write about it. There is a difference between forgiving and forgetting.

When a child of God commits sin and asks God’s forgiveness, how does he know that he has been forgiven? The same way that an alien sinner knows that God has forgiven him – by what God said! God said that 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). This does not mean that we forget that we committed the sin, but we can be assured that God treats us as though we had never committed it. He does not hold it against us.

Though Paul remembered the terrible persecutions that he had inflicted upon God’s people (1 Tim. 1:12-15), he could still “forget the things that are behind” (Phil. 3:13), in the sense that he did not allow them to hinder his faithfulness to Christ. There was no doubt in Paul’s mind whether God had forgiven him. Neither should there be any in our minds when we conform to the conditions God has revealed.

Guardian of Truth XXVIII: 4, p. 117
February 16, 1984

By Daniel F. May

Over the years, there has been a great deal of discussion on the subject of the “unpardonable sin” or blasphemy of the Holy Spirit. Many have been confused over the apparent contradiction between two widely accepted facts: (1) That blasphemy of the Holy Spirit is unforgivable (Matt. 12:31, 32; Mark 3:29) and (2) That the blood of Christ can wash away all sin (Acts 22:16; 1 John 1:9). This confusion has led some to fear that they may have committed this sin unknowingly, and thus are destined to an eternal Hell. Such confusion and subsequent fear is sad and totally unnecessary. It is this writer’s hope to dispel such in the clear light of God’s word.

The difficulty with this subject lies in two areas: (1) Who and what are involved in God’s law of pardon, and (2) What is blasphemy of the Holy Spirit? When these two areas are examined and understood, the apparent contradiction is shown to be non-existent and confusion and fear are eliminated.

Who And What Are Involved In God’s Law Of Pardon

There are four persons involved in the action of forgiving sins. First, there is God. He is the One who is sinned against (Acts 5:4). He is the One who has set the conditions for removing sin and gaining salvation (Matt. 7:21). And He is the One who ultimately forgives the sin (Luke 23:34). Next there is Christ. He is the One who “offered up Himself” for sin (Heb. 7:27). And He is the One who is ever at the right hand of God, making intercession for us (Rom. 8:34; Heb. 7:25). Next, there is the Holy Spirit. He is the One who was sent to “convict the world in respect of sin, and of righteousness, and of judgment” (John 16:8). He is the One who delivered the glorious gospel concerning the sacrifice of Jesus and God’s conditions of forgiveness (Eph. 3:1-5). Finally there is Man. He is the one who commits the sin, either by falling short of, or going beyond what God has said. He is the one who must believe the message of the Holy Spirit. He is the one who must take advantage of the sacrifice of Jesus by complying with the conditions of pardon that God has outlined in the revelation of the Holy Spirit. The conditions for the man who is not a Christian are: (1) Belief in Jesus as the Son of God; (2) Repentance of sin; (3) Confession of faith; (4) Baptism in the name of Jesus (Mark 16:16; Acts 2:38; Rom. 10:10; Acts 22:16). For the erring Christian, God’s law of pardon demands: (1) Repentance of sin; (2) Confession of sin; (3) Prayer for forgiveness of sin (Acts 8:22; 1 John 1:9).

When these things are accepted and acted upon, then God has promised to pardon us of our sin. The slate is clean and it is as if we had never sinned. If we fail in any part, then we remain in our sin. That too is a part of God’s law (Matt. 7:21; Luke 6:46).

What Is Blasphemy Of The Holy Spirit?

Jesus warned the Pharisees that they were in danger of committing this sin in Mark 3:28-29. He said, “Verily I say unto you, All their sins shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme; but whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin” (see also Matt. 12:31-32). In the context of this statement by Jesus in Matthew’s account, one can clearly see the actions of the Pharisees which brought on this warning. A man was brought unto Jesus, “one possessed with a demon, blind and dumb” (Matt. 12:22). The text simply say, “and he healed him.” The multitudes were amazed and wondered if this Jesus really was the promised Messiah. The Pharisees, fearful of losing their &4preeminence” in the eyes of the people, claimed that Jesus cast out the demon by “Beelzebub, the prince of the demons.” In so doing, they hoped to discredit Jesus as being a man of God and, consequently, as the Messiah. Jesus, knowing their thoughts, first showed them how illogical their argument was by the illustration of a house being divided against itself and its ultimate failure. He then warned them concerning the blasphemy of the Holy Spirit. To speak evil of Christ, to reject Him as the Messiah and even to kill Him could be forgiven. On the other hand, to speak abusively and contemptuously concerning the Holy Spirit, to attribute the power of the Holy Spirit to Satan, and to reject the witness of the Holy Spirit who was given to prove that “Jesus is the Christ, the Son of God” (John 20:30, 31), was a sin that would never be forgiven. The reason for this was that there would be no other witness given to cause them to accept Jesus, and repent of their sins. Having rejected the final witness, there being no other witness to “convict” them “in respect of sin, and of righteousness, and of judgment,” they would not repent. And without repentance there is no forgiveness (Luke 13:5).

How does such relate to us today? Is it possible to commit this sin still today? Yes! Blasphemy of the Holy Spirit occurs when one has viewed all the evidence that the Holy Spirit has revealed (i.e., the Bible) and rejects that evidence as being false and of man or Satan. With no evidence left, it having been “once for all delivered” (Jude 3), there is nothing to convince us or convict us and cause us to repent. Again, without repentance God will not forgive us of any sin.

Perhaps if we notice some other passages of Scripture which deal with this sin and this type of sinner, we can better understand it. In Hebrews 10:26, the writer says, “For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins.” Literally the writer is saying if we “go on sinning willfully. . . .” The context fully describes the character and actions of this type of individual, who knowing the truth, discards it and willfully continues in sin. Notice verse 29. He is a person who (1) trods under foot the Son of God, (2) counts the blood of the covenant wherewith he was sanctified an unholy thing, and (3) hath done despite unto the Spirit of grace. Instead of honoring Christ, he walks on Him, treating Him like dirt. Instead of thankfulness for the blood of Christ, he treats it as being common and unclean. And instead of respecting and honoring the witness of the Holy Spirit, he blasphemes. In this case it is easy to see why the sin of blasphemy of the Holy Spirit will not be forgiven. It is because the testimony of the Holy Spirit, the “truth” of Hebrews 10:26, has been rejected. That “truth” included the atoning sacrifice of the blood of Christ. That sacrifice being “once for all” (Heb. 7:27), when it is rejected “there remains no sacrifice for sins” and consequently no forgiveness.

In Hebrews 6:4-6, essentially the same thing is stated as in the gospel accounts of Matthew and Mark and in Hebrews 10. Jesus said that blasphemy of the Holy Spirit would not be forgiven, but He did not go into detail as to why. In Hebrews 10:26, we saw that in rejecting the witness of the Holy Spirit, the acceptance of the sacrifice was also rejected, and so there remained no sacrifice for sin, and thus, no forgiveness. Here in Hebrews 6, the reason why forgiveness is impossible is because, having “once been enlightened. . . . made partakers of the Holy Spirit. . . and then fell away,” rejecting the evidence as false, it is now impossible to renew them unto repentance. Why? Again, because there is no other witness given to convince one of the truth and convict him of sin. When one rejects the Holy Spirit and His testimony, he effectually closes the door to repentance and forgiveness. That is why Peter said “the late state is become worse with them than the first” (2 Pet. 2:22). There is no new witness, sacrifice, or condition of pardon waiting to be revealed. Such a sin “hath never forgiveness.”

One can never know if another has, in fact, blasphemed against the Holy Spirit. God only knows. It may be that there is some evidence, some witness of the Holy Spirit contained in Scripture that that person has not seen, and when he is shown it he will have his eyes opened to the truth and believe, repent and submit to God’s law of pardon. That is why we must continue to preach and teach God’s word.

We need not fear that we may have, at one time or another, inadvertently committed this sin. It is not a sin that one slips into, but one that is done in high-handed rebellion against God, Christ, and the Holy Spirit. It is hoped that the purpose of this article has proved to be fulfilled in understanding what the “unpardonable sin” is.

Guardian of Truth XXVIII: 4, pp. 116-117
February 16, 1984

By Mike Willis

During the last ten years, the church has been forced to fight a battle with false teachers who have taught that unity could be maintained with those who are practicing sin, defending their sin as an act of righteousness, and encouraging others to join with them in the commission of sin. No journal among us has written more or fought harder to negate the effect of these false teachers than has the Guardian of Truth.

We have no apologies to make for our defense of the faith which Christ has delivered to us through the inspired apostles and prophets. We are appreciative of the warm support which we have received from those brethren who stand with us in opposing the grace-unity movement.

In recent months, discussion has been given to the topic of continuous cleansing by the blood of Jesus. This discussion is a spin-off of the grace-unity discussion. The grace-unity brethren have made the following argument in justification of their fellowship with those who are using instrumental music in worship, supporting human institutions from the church treasury, participating in the sponsoring church arrangement and participating in church sponsored recreation:

1. “Do you know everything perfectly?” No one can argue that he has perfect knowledge of everything. Hence, he must answer this question, “No.”

2. “Is it possible that you might be committing a sin of Ignorance at the present time?” The only answer which can be given to this question is “Yes.”

3. “Are you saved right now?” Each of us who has a good conscience believes that he is saved at the present. The grace-unity advocates are arguing that so long as a Christian is good, honest, and sincere he may be wrong and practicing sin in any matter of doctrine and still be saved.

4. “If you are saved while committing a sin of Ignorance, weakness or inadvertence, why can’t those in the liberal churches of Christ (who support human Institutions from the church treasury, participate in the sponsoring church arrangement, and practice church-sponsored recreation) and Christian Churches be saved In the same manner?” These brethren pray the same prayer confessing sinfulness, are just as sincere and honest, and have the same desire to be saved as you do. Hence, if you can be saved while committing sins of ignorance, weakness, and inadvertence, why can’t they?

5. “If you admit that they an saved, you have an obligation to receive them just as Christ received you (Rom. 15:7).” If we are going to be in heaven together, we have an obligation to accept one another here on earth. Consequently, the grace-unity advocates fellowship each other.

As most of our readers know, I have attacked this false doctrine at point number three in several editorials and comments in “Quips and Quotes.” I simply do not believe that a man is saved before God while practicing a sin, even if he is good, honest, and sincere. Hence, I would attack the point (#3) which implies that a man is saved while practicing a sin. Until someone shows me a better place to attack this argument, I shall continue to resist it at this point. My only interest in discussing the issue of forgiveness of sins of ignorance, weakness, and inadvertence has been in its relationship to the grace-unity movement.

Before there was a grace-unity movement brethren were discussing the question of how God deals with His children who fall into some inadvertent error or into some sinful practice through ignorance. There have been several shades of thought but everyone has agreed that we must rebuke sin, no matter what its cause, and that we must teach those who err to repent and pray God’s forgiveness (Acts 8:21-23; 1 Jn. 1:6-2:2). We have been united in practice – in telling the sinner what he must do to be right with God. But in recent years, the apostate grace-unity movement has given the old discussion a new twist. The apostates claim that God somehow automatically forgives sins of ignorance, weakness and inadvertence – and claim this as a pretext to justify fellowship with those who are practicing and defending sin.

I openly confess that there are areas of the question about what God will do with a Christian who dies under this or that circumstance to which I do not know the answer and join with others in stating “only God knows.” However, I am opposing the grace-unity doctrine in its every twist and turn designed to create a basis of unity broader than the Bible allows.

There are others who stand just as opposed to the grace-unity movement as I do who make some arguments and concessions I cannot make – some are willing to concede point number three (above). As a matter of fact, these brethren consider my opposition to point number three to tend toward legalism at the very best. These brethren are not Calvinists or sympathizers with the grace-unity movement! I think that those who accept the doctrine of continuous forgiveness could also admit that I am no legalist, not guilty of neo-Catholicism, and do not believe in salvation based on perfect obedience. Our applications in the realm of fellowship are identical. We have a great unity based on our common practice, even though we might arrive at the same conclusion from different points of view.

That we might arrive at the same conclusion from different points of view is not new. Those of us who are united in our opposition to church support of human institutions do not always arrive at the same conclusion in the same way. Some who stand opposed to church support of human institutions arrive at that conclusion based on the conviction that the local church is the only collective arrangement for teaching the Bible. These brethren are not only opposed to church support of human institutions, they are also opposed to individual contributions such as Florida College, Think, Guardian of Truth, and Vanguard. These brethren work with me and I with them in spite of our personal differences because we are united in keeping churches separate from business and service organizations. We can study such differences with calmness and mutual respect, united in work and worship in the local church according to the Scriptures. Those who have called for division over such issues have generally been resisted and with this I concur.

A similar tolerance needs to be practiced regarding our differences on “continuous forgiveness.” I am concerned when I read comments which implicitly or explicitly state that churches should not be using men who differ with a certain position on continuous forgiveness. Those men who stand opposed to the grace-unity movement but believe in continuous forgiveness are practicing the same things which I practice. Let me be specific. Brethren Leslie Diestelkamp, Robert Turner, and Eugene Britnell and others who could be named take a different position than I take on continuous forgivingness. They have made some statements with which I am uncomfortable and I have made some statements with which they are not comfortable. Nevertheless, they preach against instituationalism, church sponsored recreation, the sponsoring church arrangement, premillennialism, etc., just as strongly as I do and have for a good many moor years. I have not detected any difference in our practices that fall into the realm of sin. Consequently, I can find no biblical justification for calling upon brethren to quit using such men. I view any such call as a misguided statement born from overzealous actions in opposing the grace-unity movement.

These misguided statements are not the only danger in the area of fellowship regarding this issue. There is also a danger that churches might determine who they have for meetings based on convictions regarding continuous forgiveness. A boycott of some good brethren who oppose continuous forgiveness but who come out the same in practice as those who accept the idea might also occur. Not to us those who stand opposed to “automatic forgiveness” but who practice the same thing as you do is to have the same practical result as a public, written call for churches not to use those who take the opposite view on this issue. We need cooperation on every side.

What can we do to prevent this matter from crystalizing into a division among us? I would like to make the following suggestions:

(1) Work together so long as our practice is the same. I personally have determined that I shall continue to work with those with whom I disagree so long as our practices are the same. I shall continue to invite such brethren to participate with me on radio programs, write articles for Guardian of Truth, preach in pulpits where I worship, and lead in public prayer in spite of our differences on this issue. A different stance will be taken toward those who write public statements of endorsement to the grace-unity leaders, who sanction sinful practices, who teach that church support of human institutions and the sponsoring church arrangements do not violate the doctrine of Christ and should not be rejected from fellowship (2 Jn. 9-11), who can write repeatedly in liberal papers without rebuking the sins of liberalism, who state that liberal brethren are preaching the same gospel as we are peaching, and similar such things. Those who do such things stand identified with the grace-unity brethren and in violation of 1 Corinthians 1:10, Galatians 1:8-9, 2 John 9-11, Jude 3, Revelation 22:18-19 and a host of other passages.

(2) Keep the lines of communication open. I plead with brethren on both sides of this recent issue to join with me in keeping the lines of communication open. I invite you to present your material in Guardian of Truth. I invite you to respond to material which I have written to express the other side. I might differ with you and express my difference in the form of reply but we will part as brethren who continue to receive one another. I have expressed this much to some of these brethren in the past and will continue to express this in the future. If the lines of communication and fellowship are broken, someone other than me will have to do the breaking.

Conclusion

With the Indianapolis debate between brethren John Welch and Floyd Chappelear just around the corner, let us resolve anew not to let these issues divide us. Let those who want to and can attend the forthcoming debate approach it from the standpoint that we are brethren seeking to reach a better understanding of God’s word in order that we might use it against the enemy, not against those who are practicing the same things as we are. If this can be done in the forthcoming debate, good can result.

Guardian of Truth XXVIII: 5, pp. 130, 150
March 1, 1984