Truth Magazine

By Leonard Tyler

Hear Mr. Alexander Campbell in his first issue of the Christian Baptist.

“The `Christian Baptist’ shall espouse the cause of no religious sect, excepting that ancient sect called `Christians first at Antioch.’ It’s sole object shall be the eviction of truth, and the exposure of error in doctrine and practice. The editor acknowledging no standard of religious faith or works, other than the Old and New Testaments, and the latter as the only standard of the religion of Jesus Christ, will, intentionally at least, oppose nothing which it contains, and recommend nothing which it does not enjoin. Having no worldly interest at stake from the adoption or reprobation of any article of faith or religious practice – having no gift nor religious office of any worldly emolument to blind his eyes or to pervert his judgment, he hopes to manifest that he is an impartial advocate of truth” (Prospectus of the Christian Baptist, Buffalo Creek, Brooke County, Va., Edited and published by Alexander Campbell; Vol. I, page IV, July 4, 1823).

An Honest Search for Divine Authority

These early seekers of truth as set forth in the Bible, especially in the New Testament, recognized that truth exposes erroneous doctrines and those who espouse such. They claimed to change and be changed to conform to the mold or pattern set forth in the teaching of Christ. Here is what Alexander Campbell wrote, “If it be a crime to change our views and our practice in religious concerns, we must certainly plead guilty. If it be a humiliating thing to say we have been wrong in our belief and practice, we must abase ourselves thus far” (Ibid., Preface, page VIII).

They also understood that men defeated by truth were not intellectually honest and that they would garble, twist, and pervert plain positive statements. So Mr. Campbell wrote, “There is another difficulty of which we are aware, that, as some objects are manifestly good, and the means attempted for their accomplishment manifestly evil, speaking against the means employed we may be sometimes understood as opposing the object abstractly, especially by those who do not wish to understand, but rather to misrepresent” (Ibid., page X).

He made one last request which emphasizes his desire for honesty as well as open investigation. Think about it. He has already proposed, “Never to hold any sentiment or proposition as more certain than the evidence on which it rests . . . ” Alright, what about you, Mr. Campbell? Here is his answer. “We have only one request to make of our readers – and that is, an impartial and patient hearing; for which we shall make them one promise, viz. that we shall neither approve nor censure any thing without the clearest and most satisfactory evidence from reason and revelation” (Ibid., page X). So long as this design and purpose of heart is followed, we believe that truth can be found and men can be united in Christ and saved eternally. This is why such men are named, quoted, and eulogized. Not because they were the authority, but rather they diligently sought the proper authority, God’s Word. They sought to understand it as a basis of their faith, to find direction for their lives, and to establish the hope of their salvation. This is our greatest need today, viz; men who seek God’s will as revealed; men who believe, practice, teach, and find joy and confidence in its promises. Herein is found faith, unity, accomplishment and eternal salvation.

To Correct Error, Restore Truth

They sought sincerely to learn the truth and accept it. Listen to Mr. Barton W. Stone in the first issue of the Christian Messenger.

To illustrate lengthily the importance of the object contemplated in this work; would be unnecessary. Of this the public will judge, to whom the work is now presented.

It is universally acknowledged, by the various sects of Christians, that the religion of Heaven, for centuries past, has fallen far below the excellency and glory of primitive Christianity. The man, who honestly investigates the cause of this declension, and points the proper way of reformation, must certainly be engaged in a work, pleasing to God, and profitable to man. This is our design; and to accomplish this desirable end, shall our best exertions be enlisted and engaged. That these exertions may be better calculated to effect the object contemplated, we invite and solicit the aid of qualified brethren, who feel as we do, an ardent desire for the restoration and glory of the ancient religion of Christ – the religion of love, peace, union on earth.

That there are errors in the doctrines, as well as in the lives and practices of the various religious denominations now living, I presume, no Protestant will deny. Their various, jarring creeds their bitter strife and uncharitable opposition to one another their pride and worldly spirit – their death and cold formality these are undeniable evidences of the melancholy fact. To have these errors corrected and removed from the church; and to have truth restored in her heavenly, captivating robes, unadorned with the tinsel of human wisdom, are certainly the pious wishes of every honest Christian. Therefore, unappalled at the dangerous attempt, not discouraged at the attendant difficulties, we will boldly, though humbly, advance to the work, as the Bible alone acknowledged by all Protestants to be the only infallible rule, by which all doctrines and spirits are to be tried; so by this rule we will honestly try the various, jarring doctrines and spirits, which have done so much mischief in the world, for so many centuries back. Should we be so happy as to find the error, we shall be compelled by our benevolence for man, and love of truth, to expose it to view; and to endeavor to exhibit the doctrine of the Bible, unsullied by the unhallowed touch of man’s wisdom.

Before we can promise ourselves success, the mind must be previously prepared to enter upon the work.

1. We must be fully persuaded, that all uninspired men are fallible, and therefore liable to err. I think that Luther, in a coarse manner, said that every man was born with a Pope in his belly. By which I suppose he meant, that every man deemed himself infallible. Our pride abhors the idea of being accounted weak. To give up an opinion, a sentiment or doctrine, and to receive a different one, has been long reckoned a certain evidence of weakness. The public has strangely affixed this stigma on the man, who dares change his opinion. If the various reformers, in the different periods of the world, had been influenced by this principle what would have been the consequences? Certainly, they would have remained in error – have evaded persecution, and we should now have been under the midnight shades of paganism and popery. If the present generation remains under the influence of the same principle, the consequences must be, that the spirit of free enquiry will die – our liberty lie prostrate at the feet of ecclesiastical demagogues -every sect must remain as it is – their various and contradictory notions must continue, and strife and division remain, in opposition to the will of God, and to the disgrace of Christianity” (The Christian Messenger, Vol. 1, No. 1, by Barton W. Stone, page 1-2, Nov. 25, 1825).

Which Way Will We Go?

May I take the liberty to place an awakening beware! We had better take warning today less we shall end up right back where they started. It seems that some – the extreme liberals among us, – reject the restoration movement. These radicals claim in effect that the early efforts blocked true thinking, stigmatized progressive acquisition of truth, and infringed upon the rights, liberties, and blessed privileges inherent under God. Our digression from a true, honest, conservative, literal understanding of pure and undefiled religion before God is rapidly back-stepping the path of restoration to a full-fledged denominational, theological, experimental and empirical religion. We must awake from our sleep, arise, redeem the time, and shout from the house top those things which are revealed in the Divine Volume and surely believed by us.

Guardian of Truth XXV: 28, pp. 433, 444
July 16, 1981

By Johnny Stringer

In order to understand this subject, one must remember that the words of the scripture are the words of the Spirit. The Spirit was responsible for revealing God’s word to man (John 14:26; 16:13; 1 Cor. 2:12, 13; Eph. 3:3-5; 1 Tim. 4:1), and it is through His words that the Spirit acts to persuade and motivate us to serve God. He moves our hearts and influences our lives in the same way that men so often move the hearts and influence the lives of other men – by words.

Many believe that the Spirit operates directly upon our hearts to influence our behavior, rather than indirectly, through the word. They charge that a denial of a miraculous, direct operation is really a denial that the Spirit works. However, the fact that the Spirit uses His words to influence men does not mean that the Spirit is not responsible for the effect produced in our lives. The Spirit is necessarily responsible for whatever effect is produced by His words. We know that eloquent speakers, by their words, can move an audience to tears; vociferous speakers, by their words, can move a mob to riot, burn, and kill. The fact that these speakers use words to produce the effects does not mean that the speakers are not responsible for producing the effects. Furthermore, it is a fact that the Spirit’s direct influence has never changed the character of any man. Balsam prophesied under the direct influence of the Spirit (Num. 24:2 ),yet remained evil in character (2 Pet. 2:15; Num. 31:6; Rev. 2:14); Saul, prophesied under the Spirit’s direct influence (1 Sam. 19:18-24), yet continued his evil efforts to murder David. God’s method of changing the character of a man has always been moral persuasion, not a miraculous direct operation of the Spirit.

The Alien Sinner

In all the word of God, we do not read of one instance in which the Spirit came directly upon the heart of a sinner so as to miraculously cause him to turn to Christ. The New Testament, however, is replete with the teaching that the gospel message which the Spirit revealed to men is the force that leads men to Christ. Note the following scriptures which plainly affirm that men are converted by the word of God:

(1) Romans 10:17 is quite clear in stating that faith comes, not by a direct operation of the Spirit, but by hearing God’s word. The Spirit is responsible for the faith that exists in a man’s heart, because the Spirit revealed the message which produced his faith. The truth stated in Rom. 10:17 is corroborated by other passages. For example, according to the Parable of the Sower, the word of God is necessary for faith to exist (Lk. 8:11-12). Also, John affirmed that the things which he wrote were designed to produce faith (John 20:30-31). Finally, John 17:20 shows that people would believe through the word preached by the apostles.

(2) John 6:44-45 shows that men are drawn to God by hearing and learning; hence, the Spirit draws through the word He revealed.

(3) 2 Thess. 2:14 teaches that men are called by the gospel. The gospel which He revealed, therefore, is the means by which the Spirit calls us. He calls through words.

(4) John 17.17 says that men are sanctified by the truth – the truth which the Spirit revealed. In 1 Cor. 6:11, Paul said the Corinthians had been sanctified by the Spirit. Putting these two Scriptures together, we conclude that the Spirit sanctifies by means of His revelation. When you hear that a gun killed a man, then you hear that Joe killed the man, you conclude that Joe killed the man by means of a gun.

(5) Romans 1:16 declares that the gospel is God’s power unto salvation. The Spirit’s role in our salvation is vital, for He made the gospel available to us.

(6) 1 Pet. 1:23 speaks of the word of truth as the incorruptible seed of the new birth. 1 Cor. 4:15 and James 1:18 corroborate this point. This fact helps us to understand Jesus’ statement in John 3:3-5 regarding the necessity of being born of water and the Spirit. He did not in that place explain precisely what part the Spirit would play in the new birth; and those who have concluded that Jesus had reference to a miraculous, direct operation of the Spirit on the individual’s heart have jumped to a conclusion which is not even hinted at in the passage. 1 Pet. 1:23 explains the Spirit’s role in the new birth. In order for a birth to occur, the seed must be planted. In revealing the word of God to man, the Spirit was providing the seed of the new birth. One is born again when he receives the seed which the Spirit provided into his heart, so that the seed produces an obedient faith in his heart. The Spirit’s part in the new birth was in providing the seed (the word of truth).

Not only do we have these plain affirmations that-men are converted through the influence of the word within their hearts, but we also have many examples of conversion in the book of Acts, all of which demonstrate this fact. In all the examples of conversion which we find in the book of Acts, we do not read of men getting some inexplicable “better-felt-than-told” feeling by a direct operation of the Holy Spirit; rather, we read of people hearing the words of the Spirit, believing, and obeying God. In Acts 2, Peter preached under the influence of the Spirit. Verse 37 says, “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?” It was through hearing the words that they were pricked in the heart. Was the Spirit responsible for their being so moved? Surely, for it was His words that moved them. The same thing is repeated time and time again through the book of Acts. See Acts 4:4; 8:5, 12; 11:14; 14:1; 18:8. The idea of a miraculous, direct operation of the Spirit which gives a “better-felt-than-told” feeling is derived from the fertile imaginations of men, not from the word of God.

It is in this light that we understand 1 Cor. 12:13, where Paul said, “For by one Spirit are we all baptized into one body.” As we have already seen, the Spirit teaches and motivates people to obey God; this obedience includes baptism. It is by the Spirit’s teaching that men are led to be baptized, for the Spirit emphasizes the need for baptism. Some examples of the Spirit’s teaching on the subject are found in Acts 2:38; Rom. 6:3-4; Gal. 3:26-27; 1 Pet. 3:21. Being baptized by the Spirit meant “through the teaching of the Spirit,” just as offering sacrifices by the Law (Heb. 10:8) meant “through the’ teaching of the Law.”

Christians

The Spirit influences, not only the alien sinner, but also the Christian, through the word which He revealed. The word of God was the force which effectually worked within the Thessalonians (1 Thess. 2:13). The scripture is a complete guide for us (2 Tim. 3:16-17). Paul told the Ephesian elders, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32). In revealing the word of God, the Spirit was providing the teaching which we need for guidance, strength, and motivation in serving God. In writing to Christians, James said that the word of God was able to save their souls (James 1:21). The New Testament epistles are filled with guidance and with pleas, exhortations, and facts designed to motivate and persuade Christians to live faithfully. In them we see the Spirit’s persuasive powers at work, as He sought through His words to influence Christians unto righteous conduct. When one yields to the Spirit’s teaching, the fruit of the Spirit will be seen in his life (Gal. 5:22-23).

In Romans 8:9, Paul said, “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” I do not believe that he here speaks of a personal, literal indwelling, for I believe that such a thought would contradict the teaching of Acts 8 regarding the Samaritans. We have seen in previous studies that the Samaritans, even after becoming Christians, did not receive the Spirit until the apostles came from Jerusalem and laid their hands on them. This proves that the Spirit does not automatically come and dwell personally, within one when he becomes a Christian. A personal, literal indwelling was not necessary in order for the Samaritans to belong to God. This must be admitted unless one is prepared to say that the Samaritans, though they were baptized believers, did not belong to God until the apostles came and laid their hands on them. Romans 8:9 must be interpreted in the light of this fact. I believe that any interpretation of this verse which says that the Spirit automatically comes to dwell personally within all Christians is contradictory to the case of the Samaritans, hence is false.

In seeking an interpretation of Rom. 8:9 which does not contradict the teaching of Acts 8, and which is in harmony with the teaching of Scripture regarding the role of truth in influencing our conduct, I have concluded that Paul had reference, not to a literal, but to a figurative indwelling of the Spirit. He dwells within us figuratively as He rules from within through His teaching. When we take into our hearts the truths which the Spirit has taught, and when we let these truths mold our thinking and our very personalities, we thereby enthrone the Spirit in our hearts. As His word works within us, the Spirit is working within us – through the word He gave us. He is dominating our lives. It should be noted that after speaking of the Spirit’s dwelling within us, Paul spoke in the same. breath of Christ’s dwelling within us (v. 10). We can say that Christ dwells within us, just as the Spirit does, for the Spirit’s teachings are Christ teachings. When the Spirit rules from within, Christ rules from within. In Gal. 2:20 Paul said, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me.” Rather than saying that Christ lived within him, he could just as well have said that the Spirit lived within him. The idea would have been the same namely, that his heart, personality, and life was controlled and dominated by the teachings of Christ, revealed by the Spirit. The one in whom the Spirit dwells is not one who simply knows the Spirit’s teachings; he is one who is controlled by them, so that the Spirit rules him from within. Let us all permit the Spirit to exercise complete control over our minds and lives.

Guardian of Truth XXV: 24, pp. 374-375
June 11, 1981

By Steve Wolfgang

Clarification

In a prior article, I wrote the. following paragraph:

We are told, for instance, by some well-intentioned individuals, that “Christ plus nothing” will save a man; in other words, that a man’s own actions or beliefs have absolutely nothing to do with the salvation of his soul. Were this assertion true, it would by implication follow either that all men would be saved, or that God (making Himself a respecter of persons) arbitrarily (:hose some to be saved without regard to their beliefs or conduct, good or had and likewise ordained (equally as arbitrarily) that some should be doomed to damnation eternally. Since some preachers have taught this for years (and continue to teach it yet) many people believe it.

A friendly reader has called to my attention the fact that some may have misunderstood that paragraph, thinking that it accused those who teach that “Christ plus nothing” saves a person of believing that all men will be saved. That, of course, is not true, and it is not what I meant to say in that paragraph. Upon rereading what I wrote, I do not believe that is what I did say, but perhaps some clarification is in order.

When one considers salvation from a purely logical standpoint, the possibilities are as follows: (1) all persons will be saved; (2) no persons will be saved, or (3) some persons will be saved and others will not. I know of no one who believes or teaches the second alternative (though, the world being as it is, there may be someone somewhere who accepts that rather odd proposition). There are some individuals who would accept the universalism expressed in the first alternative listed above. It is not our purpose here to dispute or review that position, except to point out that it is a clearly unbiblical concept; for though the Bible teaches that God would like for all men to be saved (it is His will that none should perish but that all should come to repentance – 2 Peter 3:9, cf. 1 John 2:2), not all men will do that. We certainly were – not accusing our Calvinist friends of accepting the universalist position.

What we are left with, however, is the question of how, or upon what basis, is the decision made regarding those who will or will not be saved? If there are conditions which a man must accept, believe and obey in order to reach the state of salvation, then man’s response must be included, in addition to the very great sacrifice of Christ, in order to work together unto the salvation of souls. This is what we believe and teach, because we understand the Bible to teach it. There are some, however, who evidently accept (for they certainly preach it) that “Christ plus nothing saves.” That excludes a person’s faith, his obedience or anything else. It also necessitates some arbitrary standard which God must impose to decide who will be lost or who saved, for it is .clear as a sunbeam that if a person has nothing whatsoever to do with his own salvation, depending on “Christ plus nothing” then there must be some arbitrary standard which separates the lost from the saved. Either that, or we are back to the universalist position (all will be saved). If a human being is made righteous without any effort on his own, then why are not all righteous? It must be (1) because God is an arbitrary respecter of persons (which the Bible clearly denies) or (2) it must be that while Christ died for the sins of all the world, the response of each person in the world to either accept or reject God’s conditions determines one’s salvation. This we believe and teach, because the Bible so teaches.

“Stay tuned” for more installments on the above topics. We welcome constructive criticism, comments, inquiry, etc. in these matters or other items in this column. Study and investigate for yourself!

Guardian of Truth XXV: 24, p. 370
June 11, 1981

By Earl E. Robertson

Saul of Tarsus was going from Jerusalem to Damascus to persecute every Christian he could find. The distance was about one hundred and twenty miles. As he journeyed near Damascus, about noon, the voice of the Lord encountered him. Saul asked, “What shall I do, Lord?” The Lord responded, “Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do” (Acts 22:10).

What strange words for a sinner if human theology pertaining to salvation is true! Obviously, Saul recognized his need to do something; the Lord told him there were some things appointed for him to do. Augustine’s doctrines, perfected by John Calvin and parroted by lesser lights even in churches of Christ, flatly contradict the idea in the word “do” used by both Saul and Jesus. Shall we allow the mutterings of mere men to destroy our confidence in the actual words of Jesus? Shall we allow “good words and fair speeches” to deceive us (Rom. 16:18)?

The Lord’s response to Saul’s question did not make allowance for Saul to “establish his own righteousness” (Rom. 10:3) and manipulate it to his own salvation, but rather bound him to what was beforehand “appointed for him to do.” God has the right to set the terms by which He will save sinners. In Saul’s case, as in all others, God exercised this inherent right. The means by which sinners are made righteous before God come from without man (2 Pet. 1:3). From without Saul would come words conveying to him exactly what God had already appointed for him and all other sinners to do to be saved. The Lord wanted Saul to “know his will” – the things “appointed for him to do” (Acts 22:14). One cannot intelligently “do” what one does not know. The Lord sent his servant Ananias to Saul to tell him what he “must do” (Acts 9:6, 11). Ananias told Saul what was appointed for him to do – what he must do: “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16). Now, one can argue a lifetime that baptism is not essential for salvation but it consists of nothing more or less than mere words of mere -men contradicting the eternal words of the eternal God. Do not circumvent the words of God which save believers (Rom. 1:16, 17) by trusting the cheap, fallible judgments of mere men. Respect God’s appointed truths for you.

Guardian of Truth XXV: 23, p. 363
June 4, 1981