Truth Magazine

By Ron Halbrook

Goodpasture Gave The Brethren A Shellacking For Putting The Church Into Entertainment

Benton Cordell Goodpasture (9 April 1895 – 18 Feb. 1977) edited the Gospel Advocate from 1939 until his death. Always something of a moderate in temper and style, he became the epitome of the “preacher-manager-institutional promoter,” as Ed Harrell noted (They Being Dead Yet Speak: Florida College Annual Lectures, 1981, p. 252). But B.C. Goodpasture was always of a somewhat conservative bent – in fact, hard core conservative on such basic themes as the verbal inspiration of the Bible, the historicity of miracles recorded in Scripture, and the Deity of Jesus Christ. He never waded into a controversy of any kind and actually gave the appearance of waiting to see how things might develop, calculating the odds rather than taking the initiative in an aggressive way against error.

During the 1950s Goodpasture exerted a tremendous influence, mostly in quiet and indirect ways, to secure the practice of churches making donations to human benevolent institutions. A study of the premillennial fight during the 1930s-40s will verify Harrell’s observation, “Foy Wallace scorched heretics; Goodpasture warned them that they would lose their position in the brotherhood” (ibid., p. 250). Similarly, during the 1950s E.R. Harper and Guy N. Woods declared war on brethren who opposed church sponsored institutionalism while the dignified Advocate editor simply declared a quarantine against them. His typical editorials had no exposition of Bible texts but appealed to tradition and the mood of the times as they served his purpose.

The mood of the 1940s was more open to controversy, but still it was not like Goodpasture to scorch and shellac his brethren as he did in “Newcomers Get A Shellacking” (editorial, Gospel Advocate LXXXVI [20 July 20 1944]:474). He was genuinely rankled over brethren drifting into church sponsored recreation, though he did not cry out so strongly in later years when the need was even greater. The article helps to measure some of the discomfort transitional men like Goodpasture must have felt later, and it is a healthy reminder to us all on the church’s mission. It ought to be reprinted on the Advocate’s front page by another transitional figure – Guy N. Woods, the present editor – but he cannot afford to do that since so many of the churches with which he associates are neck deep in recreational activities! They are joined to their idols and woe be the man who protests.

“Newcomers Get A Shellacking”

B.C. Goodpasture

The foregoing headline was employed by a Western newspaper to describe what happened to a church of Christ in one of our middle Western states. It seems that this church did not enjoy anything like “beginners’ luck” in its new adventure in the world of sports. It lost – it was “shellacked.” It was not in the act of defending the truth against error when it was “shellacked.” It was not preaching the unsearchable riches of Christ when defeat came. It was not ministering to the worthy poor when it was “whitewashed.” It was striving for the mastery in an athletic contest at the time it was “blanked.” Here is the way the “sport editor” saw it:

“The Presbyterians blanked the church of Christ – 6 to 0 – in a church league softball game yesterday evening at the Municipal Stadium, while in a non-league game the First Baptists defeated the Dewey All-Stars on the Garfield grounds – 7 to 5.

“The First Methodists and First Christians, who were rained out Monday evening are scheduled to play off their game this evening at 6:45 at the stadium. “The scores by innings of yesterday’s game:

“Church of Christ 000 000 0–0 3 3

Presbyterians 201 300 x–6 8 0″

If this church had been defending the truth against the “points” of Calvinism instead of playing “in a church league (whatever that is) softball game,” it would not likely have been “shellacked.” Is “church league” ball playing an item on this church’s program”? What about the equipment of the players and their expenses? Are they taken care of in the church budget? Has the church, as such, “gone in” for athletics?

We have read in the New Testament that the church is the pillar and ground of the truth (1 Tim. 3:15); that the church in Antioch sent Paul and Barnabas to preach the gospel in the regions where it had not been heard; and that certain Gentile churches sent to the relief of the poor saints in Jerusalem; but we do not recall any example of a congregation, as such, playing in or out of a “church league” game. Imagine such reports as these from the first century: “The church of God at Corinth shellacked in Isthmian game; the devotees of Venus proved too much for Christians.” “Charioteers of Zeus `plaster’ church of Christ in fierce chariot race at Antioch.” “Local Pharisees `whitewash’ `the sect of the Nazarenes’ in Roman league game.”

Admittedly, under proper circumstances, a member of the church, as such, might participate in some innocent game; but for the church, as such, to “go in for athletics” is another matter. To say the very least of it, it cheapens the church and imperils its influence to be mentioned either as “shellacking” or as being “shellacked,” whether in a “church league” or in a non-church league game. There is such a thing as taking the name of the Lord in vain. Is there no such thing as perverting the mission and using lightly the name of the church? The local notoriety this ball-playing church is getting out of its “shellacking” will not be an asset to it in doing the work of a New Testament church. It will be a positive handicap.

“Let not then your good be evil spoken of.” (Rom. 14:16). “Wherefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not vain in the Lord.” (I Cor. 15:58). No congregation will be “shellacked” while “abounding in the work of the Lord.”

Guardian of Truth XXVII: 2, pp. 47-48
January 20, 1983

By Daniel H. King

A source of irritation for some brethren is the preacher who tends to hold his audience in the auditorium “overtime,” that is, beyond the time scheduled for worship to end. Likewise, the preacher who commits this offense may become downright hostile at the suggestion that he has preached “overtime.” What is overtime anyway? Does such a beast actually exist, or is it merely a product of an impatient imagination? I believe the question is worth some consideration, since churches have experienced problems and preachers have lost their jobs over it at one time or other.

Acts 20:7

When Paul visited the church in Troas, Luke records a speech made by him before the congregation which lasted until midnight: “On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight” (Acts 20:7; NIV). If a preacher is approached on account of excessively long sermons, he will often make reference to this text. This passage, according to the thinking of some, justifies lessons from the pulpit that last as long as suits the speaker at the time. That this is a questionable conclusion to be drawn from Acts 20:7 is an understatement. Two things are plain about the context that show this position begs the question. First, Paul was a visitor in Troas, not a regular part of the city’s scenery. He had been there previously, but only for a short while on his way to Macedonia; in fact, it was there that he received the “Macedonian call’ (Acts 16:8-11). It was, therefore, not only a special privilege to hear an apostle of Christ address the congregation, but also a treat to hear Paul at all. We have no evidence that he ever again saw the city or these people. I think that if I were afforded such an opportunity, I would probably also sit with rapt attention and for as long as necessary. One person, of course, did fall asleep in spite of all this and even fell from the window: “Seated in a window was a young man named, Eutychus, who was sinking into a deep sleep as Paul talked on and on. When he was sound asleep, he fell to the ground from the third story and was picked up dead” (Acts 20:9). Eutychus had probably worked all day long (Sunday was no day of rest for people in the Roman Empire until Christianity began to be predominant), and the speech kept him up long past his usual bed-time.

It must also be considered that Paul was leaving early the next morning for Assos. The ship would not wait for him to spend more time with the church. The text explains his prolonged speech on this basis: “. . . because he intended to leave the next day . . . .” This was a special circumstance, dictated not by the whim of the preacher but by the limited time he was to have in their city to talk with them about the gospel and its growth in the world. Therefore, if comparable circumstances dictate a similar limitation of time and opportunity, then this passage is applicable. If not, it has no place in a discussion of such things.

1 Corinthians 14:40

An assembly for the purpose of worship must be an orderly affair. The business of worshiping God is serious and cannot be looked upon as being without prescribed rules of conduct. The church of God at Corinth was guilty of a breach of order in the way certain disciples behaved and forced Paul to speak to the problem in his first letter to them. This happened in the days when men and women were gifted with miraculous spiritual talents, and, in spite of this, Paul brought to their attention the need for system in worship. Women were not free to speak up whenever they liked (1 Cor. 14:33-36), but were to be silent in public worship. Those who spoke in tongues could not act as though they had no control over the gift, but were to make their presentations in an orderly way. They were limited to two or three per session and only one could speak at a time (1 Cor. 14:27). The one who spoke in a tongue was either to pray that he could interpret his message, allow someone else present to interpret, or else keep completely silent (1 Cor. 14:13, 28). These were rules of order for worship. They make it plain that provisions for orderly service must be part of today’s worship also. Paul’s conclusion of the matter is general rather than specific, allowing for application of many points of order in the worship of a local body of Christians: “Let all things be done decently and in order” (1 Cor. 14:40).

With these things in mind, it is possible to consider the question of whether a preacher preaching “overtime” may be considered a breach of order or not. First off, it will be admitted that all preachers at one time or other have gone a few minutes “past the hour.” Most brethren have no problem with this, knowing it is virtually impossible to quit every time precisely “on time.” Other factors also enter the picture and must be considered also. For example, the song-leader may lead more songs or songs with more verses, or may even sing a few so slowly as to consume an amount of time which is out of the ordinary. This may throw the preacher’s presentation time off. Announcements may be particularly numerous, etc. Why should blame be placed upon the preacher in cases like these? Obviously it should not, but he usually gets it anyway.

On the other hand, there are preachers who try to be known for their “long-windedness,” who feel they have not preached unless they have exceeded the normal time for conclusion of worship by an hour or more. They are another case. If the brethren where such men preach have decided the preaching service ought to be open-ended, then none should complain about such. But if the church in large measure considers there to be a need for a stopping point, then such a point of order may be set just as scripturally as a starting time.

Some of our preaching brethren have too little care for the time limitations of others. Because they are fully supported by the church and are able on weekdays to do their shopping, spend time with their families, take care of business affairs, etc., they think others are also thus free. Some do not take the extra time it requires to prepare lessons that are lively and interesting. The result is that people tend to watch the clock and to pay particular notice when the time is gone. They will also complain. Why shouldn’t they? A little courtesy on both counts is called for on the part of the speaker and should be forthcoming.

When has a man really preached “overtime”? By that I mean, when has he breached the rules of orderly worship by continuing beyond the time when he should have stopped? Consider the following suggestions:

1. When he preaches overtime because of poor preparation. Two things are necessary for any speaker which are particularly worthy of mention here. They are: (a) Careful preparation and (b) Self-discipline. Before a man enters the pulpit he has some general idea of how much time he will have to speak. After some experience with preaching he discovers about how much time it will take to deliver a given amount of material. If he goes into the pulpit with notes that will take him two hours to deliver when he knows he only has forty-five minutes to speak, he is poorly prepared – unless he plans to take up another lesson where he has left off. If he gets into the pulpit and “cannot control himself,” he is no more privileged than the tonguespeakers of Paul’s day. He must learn to exercise some discipline as a speaker.

2. When he starts to repeat himself. One of the complaints I have heard many times from brethren who have felt themselves put-upon by a speaker who goes overtime is the fact that they say the same things over and over. One seldom hears laments about the other kind of preaching, i. e. the kind that is filled with biblical teaching, illustration, and indications of careful preparation and deep study. Repetition is the “mother of learning,” it is true, but saying the same thing repeatedly simply for the sake of filling the time can be aggravating to listeners. When a man takes an hour and a half.to deliver a half-hour lesson – if it were devoid of all the repetitions – then brethren may understandably voice their displeasure.

3. When he has not forewarned his audience, or made some arrangement for extra time. Have you ever had a visitor come over and stay interminably? You keep hoping they will go home, but they don’t. You drop hints but they seem not to notice. The hour is growing ever more late, but they keep staying. Finally, you grow discouraged and interject some discourtesy, like: “I think I will go to bed so you can go home!” If you had before planned to make it an all night visit, then you would not taken it as rude for them to stay so late. They overstayed their welcome because prior arrangements had not been made. On occasion when I have had to deal with some subject that took more time than usual, and especially during meetings when there would not be opportunity to complete the discussion at another time, I simply told the audience it would take a little extra time. Since they had not been held over up until then it was easier for them to adjust to it, and because they had been given warning it was not a shock and they had made adjustments accordingly. This is a matter of simple courtesy.

4. When he habitually does so. Most Christians show surprising patience with speakers. They are usually patient with our many mistakes while we are learning, overlooking the foibles of our inexperience. But they do expect us to grow (as with any other Christian; Heb. 5:12), and learn from our years of practice. If brethren hire a preacher with the understanding that he cannot preach a sermon shorter than two hours, then he is not preaching “overtime.” If, on the other hand, he is hired by a church that customarily ends its worship period at a certain time and there has been no policy change in the interum, and he is persistent in holding the audience in the meeting-house beyond the regular stopping time – then, he is preaching overtime. If he has been talked to about it and he refuses to exercise some self-discipline (Gal. 5:23; 2 Pet. 1:6; 1 Cor. 9:25), then it may be necessary for the elders to take control of the situation. Such an obdurate attitude on his part may well signal a case of hard-headedness and a self-willed and arrogant nature. That would need to be corrected.

Conclusion

“Let your moderation be known unto all men” (Phil. 4:5). This is sound advice for everyone, preachers included. Preaching brethren need to consider the problems of people with small children who get restless and tired when forced to sit still for long periods ‘of time. They need to consider the old and sick who may not be able to endure a long sitting spell; and they need to appreciate the limitations of differing attention spans. Listeners should be patient and understanding of the particular problems of those who present the gospel message and not be overly sensitive about a few extra minutes spent in study and meditation. In short, everyone ought to heed the admonition of Philippians 2:4, “not looking each of you to his own things, but each of you also to the things of others.”

A physician knows that the right medicine, when administered in the proper dosage, will be beneficial to health. In the wrong dosage it may kill the patient. A good thing can be overdone. As preachers we ought not (albeit unwittingly) kill the spirituality of the church by trying to spoon out a larger dose than most can handle at one time.

Guardian of Truth XXVII: 2, pp. 45-47
January 20, 1983

By Lewis Willis

The Advantages of Fellowship With Other Christians

Perhaps you need to be, as my son told me recently, “only six years away from half a century old,” to identify with what I am about to tell you. But, in East Texas when I was a boy, we had no idea what central heat was. We had a fireplace and a few butane heaters throughout the house. In the wintertime, the nights got cold, the heaters were turned off and the fire in the fireplace went out. The only possibility for staying warm was sleeping in a warm bed. Mom put so many heavy quilts on our bed that it was difficult for a kid to turn over while snuggled underneath them. With a three bedroom house and seven kids to raise in it, sleeping alone was unheard of. And, I still don’t understand how the sheet’s could get so cold during the day! But, I hated to be the first one to get into bed to “warm it up” for the other guy.

To my surprise, I was reading Ecclesiastes 4 the other day and Solomon referred to a similar situation that reminded me of my childhood. In verse 11 he said, “Again, if two lie together, then they have heat: But how can one be warm alone?” I can understand that, and I suspect that many of you can as well. There are few circumstances that compare with being alone. One who is relegated to being alone knows the feeling better than I.

In this chapter, Solomon spoke of the tears of the oppressed and the power of the oppressor. He lamented that the oppressed “had no comforter.” In fact, he said he praised the dead because they were in much better condition than the living – life was vanity because they stood alone to face the hardships of life.

Thus, he affirmed, “Two are better than one . . . .” He said if one falls, the other can lift him up, but woe to him that is alone when he falls, “for he hath not another to help him up.” If someone prevails against him, with a friend he can withstand him. It is as one climbing into a cold bed alone, trying to stay warm.

Uninspired men bear testimony to the same truth. Coleridge lamented, “Alone on a wide, wide sea.” W.B. Yeats wrote, “The wind blows over the lonely of heart, and the lonely of heart is withered away.” No wonder, then, that Solomon reminds us that “two are better than one.”

When the church was established, sinful men were cleansed of their unrighteousness and bound together as a fellowship of kindred souls in a thing Jesus called the church. Being in the church does not deliver us from the heartaches of physical life but, being in the church does not leave us alone either. With those of “like precious faith,” we stand together with a common determination to overcome. We are not comfortless! We serve together in the greatest of all causes and we share alike the hardships wrought by the world.

The sharing, caring and helping, which is the fellowship of the saints, is not appreciated as it should be. Possibly, we do not understand its value until some calamity strikes. Scores of brethren can attest to the value of having other Christians to turn to in times of need. The quiet words of comfort, and the unannounced deeds of helpfulness which Christians do for each other, are numberless. The mere knowledge that “I am not alone” brings a “blessed assurance” that all the hosts of Satan cannot destroy or steal! Do we not all have someone with a ready ear and a helping hand upon whom we can call day or night? Perhaps you’ve never even considered needing such, but know assuredly that that ear or that hand is there, if and when it is needed.

None should cry as David, “No man cared for my soul” (Psalms 142:4). We all live under the injunction as Christians to “bear ye one another’s burdens, and so fulfill the law of Christ” (Gal. 6:2). And, even in those hours when men cannot help, we still have a comforter. Peter encouraged, “Casting all your cares on Him, for He careth for you” (1 Pet. 5:7). For the provisions of a caring God, and a loving brotherhood, we give our thanks. And, for this we unashamedly praise God!

Guardian of Truth XXVII: 2, p. 44
January 20, 1983

By Larry Ray Hafley

“The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psa. 34:18). “He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy and to walk humbly with thy God?” (Mic. 6:8). Numerous Scriptures could be produced which project similar sentiments. Are we hearing them?

Jesus exemplified and typified the “contrite spirit.” In all situations and on all occasions He was just, merciful and humble. See Him in the face of death (Jn. 11). See Him before the begging blind (Mk. 8). See Him among the diseased (Matt. 4). Everywhere and always He exhibited tenderness and kindness. But how did He act when faced with hatred, hypocrisy and meanness? “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1 Pet. 2:23).

Jesus was not an effeminate weakling. He was daring, determined, resourceful and resolute. He never wavered before evil. He never toyed with temptation. He exposed and reproved evil deeds and opposed and rebuked evil doers. He did so, not as a raging ruler, but as a subservient Son. He acted in the best interest of truth and righteousness. He did not react or respond to His own emotions, nor as a result of the pull and appeal of temptation, but His every acts was performed to please His Father. That is the essence of a contrite heart.

Christians must be compassionate, courteous, kind and loving (1 Pet. 3:8). They must “hate every false way,” “the deeds of the Nicolaitans,” and such like (Psa. 119:128; Rev. 2:6). They must mark the. enemies of the cross of Christ, avoid them, receive them not into their houses and have no fellowship with their unfruitful works of darkness (Rom. 16:17; 2 Jn. 9-11; Eph. 5:11). All these things must be done with gentleness, meekness, patience and fear. Nothing is to be done for fame or acclaim, nor for vengeance, but to uphold truth, promote justice, manifest mercy and work righteousness. Whether it be preaching a sermon, debating a false teacher, teaching a class, disciplining a child, reasoning with a sinner, loving one’s family, working on a job, studying in school, or relaxing at home, all things must be done to glorify God. In substance, every act is to obey our Lord, to love and serve Him (Lk. 6:46). This is what it means to have “a contrite spirit.”

“The lust of the eyes, the lust of the flesh, and the pride of life” are the constant adversaries of an obedient attitude. No man is immune to the germs of envy, pride and selfish ambition. For this cause, one must guard his thoughts against the onslaughts of jealousy, bitterness and evil surmising. They are gangrene to the soul. They will cause one to react like a wounded animal, to lash out in defense of self. Protection of one’s staked out turf or territory belongs to snarling dogs and snorting stallions, but it has no place in the kingdom of God’s dear Son. “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Phil. 2:3). “Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb. 12:14). This is the nature of “a contrite spirit.”

Guardian of Truth XXVII: 2, p. 43
January 20, 1983