Truth Magazine

By Ron Halbrook

In the introduction, let us explain the descriptive terms which we will be using. Webster says that “liberal” means: “not bound by orthodox tenets or established forms in political or religious philosophy; not conservative:” The word “conservative” means: “disposed to maintain existing institutions or views; opposed to change.”

I believe these two terms describe the views of churches of Christ today. Many churches of Christ no longer hold to the New Testament as a blueprint that is to be followed in every detail. They do many things for which there is neither command, example or necessary inference. On the other hand, there are many churches of Christ who are opposed to these departures from the New Testament pattern. They believe we must have book, chapter and verse for all we do and practice.

Let us contrast some of the views and practices of the two groups:

“Liberal” Churches	“Conservative” Churches
1. Have missionary, benevolent and educational organizations to execute the work of the church.	1. Have no missionary, benevolent and educational organizations to execute the work of the church. They believe the local church is God’s only organization to do His work (Phil. 1:12; Acts 14:23).
2. Have “educational directors,” “associate ministers,” “youth directors,” and “superintendents” over their human organizations.	2. Have evangelists, elders (pastors), and teachers (Eph. 4:11).
3. Seek to get crowds with “youth meetings,” “rallies,” carnal rewards such as trips to Opryland and all kinds of promotions (such as the “bus ministry”).	3. Engage in none of these things, but seek to draw men to Christ with the preaching of the gospel (John 6:45; Rom. 1:16).
4. Emphasize society and the physical man by appealing to the carnal nature with “church banquets,” “church kitchens,” “church camps” and “fellowship halls,” and all kinds of parties.	4. Do not believe the church is to provide the social needs of man (Rom. 14:17; 1 Cor. 11:33, 34; John 18:36).
5. Elevate their preachers above the rest of the members by using such titles as “doctor.”	5. Reject all such titles as unscriptural (Matt. 23:7-12).
6. Support and operate schools for secular education, beginning with kindergarten and going through schools of higher education.	6. Do not support or operate any schools. They believe that the church is the pillar and ground of the truth (1 Tim. 3:15).
7. Do much of their work through what they call the “sponsoring church” arrangement – many churches pooling their funds under one eldership to do a general work all churches are equally related to.	7. Reject this arrangement as a violation of the New Testament pattern of congregational cooperation. In New Testament times one church only helped another church when the receiving church was in want (or need) – unable to do its own work (Acts 11:27-30). (Cooperation in such work does not require the centralized “sponsoring church.”)
8. Base many of their practices on the silence of the scriptures, and appeal to the traditions of the past.	8. Base all their practices on the unadulterated gospel of Christ (Matt. 28:18; 2 Tim. 3:16-17).
9. Expect their preachers to be modern-day “pastors,” running after the members and visiting the hospitals on a regular basis and to be the “head planner” of all their projects and promotions.	9. Do not expect their preachers to leave the work of God to serve tables (Acts 6:2). They have deacons and godly women to take care of the “physical needs” of the congregation and elders to do the planning (Acts 20:28). The preacher is left free to study, meditate, pray and carry on the work of preaching the gospel to the lost (2 Tim. 2:15; 1 Tim. 4:12-16). The preacher is to visit the sick because he is a Christian (Matt. 25:36), not as a “preacher duty.”
10. Have “special singing” in the assembly – different choral groups are invited in to sing.	11. Have nothing but congregational singing (Eph. 5:19; Col. 3:16).

 

NOTE: The above article was written by Donald Townsley and slightly modified for use here. It fairly well sums up the specific issues and differences which have been dividing churches of Christ for thirty years. The innovations listed above are idols to which Ephraim is so committed that warnings and pleas for a return to the New Testament pattern are ignored, in most cases.

Truth Magazine XXIII: 18, p. 290
May 3, 1979

By Norman E. Fultz

Faithful Christians do well to occasionally have their grand estate in Christ reaffirmed. Not only does it strengthen one’s own faith, it better prepares him to show the alien his condition out of Christ and compare it with what he could enjoy in Christ.

One of the difficulties with which we have to contend today, it appears to me, is showing folk that the “hereafter,” not just the “here and now,” is worthy of one’s attention. Particularly do young people have trouble becoming really concerned with eternal matters in a society where the getting of “things” consumes the greater part of man’s attention. Christianity often seems to be translated by them as applicable only to something which seems to them to be far removed and with which they are not presently concerned. But that it is applicable to the “here and now” we shall see.

Christianity is practical. But to properly appreciate the proposition, let us look at the terms. By Christianity, this article means the religion of Christ, true religion as revealed in the New Testament-not some watered-down version of it as seen in denominationalism and among many who claim to be “of Christ.” We shall be using “Christianity” and “godliness” as interchangeables. By practical, we mean that it is useful, workable, capable of being turned into use or account as opposed to that which is only theoretical or speculative. The religion of Christ is a taught religion-“teach . . . baptize . . . teach them” (Mat. 28:19-20); “the thing that thou hast heard . . . commit thou to faithful men, who shall be able to teach others” (2 Tim. 2:2j) “they shall be all taught of God” (Jn. 6:45)-but it is a system of teaching that is practical or useful because it meets definite needs.

1 Timothy 4:6-11

Please read this passage carefully. Space will not permit a lengthy exegesis, but note that Paul advises Timothy to “refuse profane and old wives’ fables.” This is in contrast to his being “nourished up in the words of faith and of good doctrine” which will enable him to “exercise thyself . . . unto godliness.” “Bodily excercise is profitable for a little; but godliness is profitable for all things, having promise of the life that now is (the here and now), and of that which is to come (the hereafter).” The “all things” in which godliness is said to profit is to be understood as meaning the life that now is and that is to come.

Christianity Is Practical Because It Meets The Needs of This Life

“But my God shall supply all your need according to his riches in glory by Christ Jesus” (Phil. 4:19). “For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly” (Psa. 84:11). The needs of man are many and they are as varied as they are many, but all man’s needs-whatever is really necessary-will be supplied. There is not a worthwhile interest of man that godliness will not promote.

Godliness will promote the health of the body. Abstinence from evil which harms is expected (1 Thes. 5:22). Moderation and temperance in all things is advised (Phil. 4:5; 1 Cor. 9:25), and physical excercise is profitable (1 Tim. 4:8).

Godliness is favorable to a clearness and vigor of the intellect as it sets before one the relative value of objects. The value of the soul is set over against the value of the world (Mat. 16:26). The use of the mind is encouraged in study and investigation (2 Tim. 2:15).

Godliness offers a recipe for happiness. For those who “would love life and see good days,” it is not a “do your own thing” philosophy of humanism. It rather involves compassion, loving as brethren, tenderheartedness, humblemindedness, a returning of blessing for evil and reviling, a controlled speech, doing of good, and seeking of peace. (See 1 Pet. 3:8-12.)

Christianity promotes a peace of conscience by leading to a faithful performance of one’s duties in all relationships of life (cf. Acts 24:16; 1 Jno. 3:18-21). There is instruction for the husband-wife relationship (Eph. 5:22-33; Gal. 3:18-19; 1 Pet. 3:1-7; 1 Cor. 7:1-5). The parent-child relationship is dealt with (Eph. 6:1-4; Col. 3:20-21). Under the figure of the servant and master, the employer and employee may learn how to treat each other (Col. 3:22-4:1; Eph. 6:5-9; 1 Pet. 2:18; Tit. 2:9-10). The citizen learns of his relationship to his government and how to fulfill his duty to it (Rom. 13:1-7; 1 Pet. 2:13-17; 1 Tim. 2:1-2). Nor is one left uninformed as to how to live before and treat his fellowman generally (1 Pet. 2:11-12; Mat. 7:12). The relationship of the creature to the Creator is one of obedience and worship (Eccl. 12:13-14; Jn. 4:23-24).

Godliness will produce a good name (Prov. 22:1), because it leads to honesty, industry, and sobriety as a course of life. There are the promises of physical needs being met (Mat. 6:33; Phi. 4:19; Psa. 37:25). And, finally, in meeting the needs of the life that now is, godliness offers comfort in trial (Deut. 33:27; Psa. 46:1), calmness in death (Psa. 24:4), and immortal peace beyond the grave (Rev. 14:13).

Christianity Is Practical Because It Provides For The Life That Is To Come

Infidelity makes no promise of future happiness. The Madelain Murray O’Hairs live only for the “here and now.” A life of sin and lust promises nothing but remorse at death and in death. And though many things (beauty, wealth, fame, power) hold flattering hopes of happiness here, they offer nothing of eternal bliss. Nothing but godliness can so promise. A life without aim is like a ship without a rudder, but godliness offers aim and direction in life (Col. 3:1-2), and its promise of eternal life (1 Jn. 2:25) is a stabilizing force (Heb. 6:13-20). The hope we have in Christ is not in this life only (1 Cor. 15:19). We hope for something far better (2 Cor. 4:16-18).

Truly, Christianity is the only really sensible way for one to live. It enriches this life and promises bliss in that to come. Yet with all its promises, many defer it to the last period or life or reject it altogether. And some who once accepted it return to the weak and beggarly elements.

A Faithful Saying

Paul’s estimate of the promise in 1 Timothy 4:8 is found in verses nine and ten. It may be depended upon as true and it is worthy of being embraced. And that which godliness affords is worth one’s labor and even the suffering of reproach. “These things command and teach.”

Truth Magazine XXIII: 17, pp. 285-286
April 26, 1979

By Earl Robertson

The local church-congregation-is subject only to the Lord, and is independent of all other congregations. It is equal to every other church and is capable of governing its own affairs through its God-given organization. Each church being under Christ, functioning according to the commission of Christ, must, therefore, be governed alike and coo the same work. No differences obtain among the congregations identified in the New Testament as-pertaining to identity, organization, work and worship.

This being true, what is the sphere in which churches cooperated? The case of Antioch and Jerusalem will answer this question. “And in these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there should be a great dearth throughout all the world: which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: which also they did, and s*t it to the elders by the hands of Barnabas and Saul”/(Acts 11:27-30). This is a case of one church helping another church in benevolence. Antioch contributed to Jerusalem only when Jerusalem was in need. The Jerusalem church was not trying to do a work for the whole brotherhood, it was merely trying to do its own work. This same truth is exemplified in 1 Cor. 16:1-4; 2 Cor. 8:12-15; 9:12-15.

These scriptures do not support some church today becoming a sponsoring church io do the work of all the churches. No church in the New Testament sent funds to another church for that receiving church to forward the funds on to some place else for a work to be done. When funds were sent in the First Century from one church to another church, it was always sent directly to the need and never sent through another church! This way no church became the agent for another church. Do you believers in sponsoring churches know of a passage that either commands or gives an example of one church being the agent of another church? Why then depart from the Lord’s word in this matter and create something bigger than the local church? Equality is taught in the scriptures (2 Cor. 8:14).

If there is equality there can be no agency among congregations. Agency subordinates; subordination destroys equality!

Truth Magazine XXIII: 17, pp. 284-285
April 26, 1979

By Randy Blackaby

Do you fear death? Perhaps all of us do to some degree. However, a dread fear of that common facet we all will share shows a weakness in Christians. Such fear can show a lack of faith and understanding of what death means to a Christian. Physically, death’s definition remains a mystery. Students of medicine still question the immediate point when life leaves our body. Once thought to be when the heart stops pumping and later tied to brain function, recent medical discoveries show it is less than simple to determine. The Bible, however, though not pinpointing this medical quandary, tells us when a person is dead. James said, “For as the body without the spirit is dead, so faith without works is dead also.” James’ point concerned faith and works but in explaining that he shows that life is gone when the soul or spirit departs from the body.

The origin of death is traceable to the first chapters of the Bible where Adam and Eve transgressed God’s singularly simple legislation regarding the fruit of the tree in the midst of the Garden. He said they would surely die. Paul added, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12). The writer makes clear that death is a fact common to us all, a happening that must be faced because of our sins.

Even Christ, in assuming the body of a human, suffered death for sin (not His own sin but for ours). “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that hath the power of death, that is, the devil; And deliver them who though fear of death were all their lifetime subject to bondage” (Heb. 2:14, 15).

That bondage again is a reference to sin, which has caused our required physical deaths and also our spiritual deaths, if sin continues unabated and unforgiven. Christ’s death was like ours, yet ‘he overcame physical death to set the precedent and the means for us to overcome the second death, referred to in Revelation, which is spiritual death.

If a Christian has such a terrible fear of death that he fears to even discuss the subject, he fails the test of faith. The writer of Hebrews noted Christ’s death and resurrection were for the purpose of destroying Satan’s power-not physical death, for it remains-but the fear of death which keeps men is bondage for a lifetime.

Lest we think it is impossible to face death without fear, the Bible gives us examples of men who calmly and righteously watched the moment approach with all godliness of attitude and action. In the Old Testament, David stands as such an example. The account of impending departure from this life is recorded in 1 Kings 2:1-11. David did not fear death. He said to his son, Solomon, “I go the way of all the earth. . . ,” possibly quoting the Death words of Joshua, who is recorded to have said, “And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you; . . .”

As David’s words indicated a calm acceptance of what he understood happens to all men, it is supported by God’s own words. In Gen. 3:19, God said, “In the sweat of thy face shah thou eat bread, till thou return unto the ground; for out of it writ thou taken: for dust thou art and unto dust shalt thou return.” Those are not inspiring words for sinners but remains a fact. David understood. That is what helped him be strong even when his body was so weak it would not stay warm.

David’s understanding of death and its implications, even in a time when God’s full plan of redemption was yet a mystery, is revealed in his psalms. One in particular notices that, “Precious in the sight of the Lord is the death of his saints” (Psa. 116:15). Even if David lacked an appreciation, because of lacking knowledge, of eternal reward, he knew death was God’s plan and not something to be dreaded. David was a man who lived in the midst of death, brushed with it often and was delivered, often miraculously. We can learn from him to be mindful of death’s uncertain coming. It is important not to dread death but likewise important to keep knowledge of its implications in a handy place in our minds.

When he saw his physical condition evidencing his approaching departure, David did not cry or withdraw from life. He prepared. It was no last minute attempt to clean up a sinful life but a putting in order of his house and kingdom. With the power that a king’s words on his deathbed would elicit, he exhorted Solomon to walk in the ways of the Lord.

He instructed his son to carry through promises made, to clear up matters of administering justice in the kingdom and warned of potential problems that only the wisdom of years and experience could tell. He used his last days profitably, not just for himself but for others. He saw to it his debts, whether of gratitude or others, were paid.

In the New Testament we find another example. It is in the life and teaching of the apostle Paul. His discussion in Phil. 1:20-24 stands as a model of faith. There Paul speaks of being “in a strait betwixt two,” the desire to live and serve the Lord longer and his desire to die and reap the rewards of his labor. For the apostle, unlike David, the future was much clearer. He had a genuine desire to depart, not simply to escape the harshness of a first century preacher’s life, but in expectation of heaven.

A simple lesson Paul teaches from this passage is in his readiness for either eventuality. Ready to magnify Christ in his life and teachings, which he realized would benefit others, he was prepared and willing to do so. Yet, he was prepared also if life left him. This is the key principle-being ready to live, or to die.

Paul’s calmness in contemplating death is explained further in his teaching. He says, “But as it is written, Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him” (1 Cor. 2:9). While like us, Paul thought of what his death would take from loved ones, he was ever cognizant of God’s superior promises. And, if like David, we set our house in order and instruct our children to be righteous, the transition from this life to the next is yet made easier.

A student of God’s word realizes that death is a blessing of God. It is an end to labor, temptation, disease, sorrow, all the things that sin introduced to our lives. A place with God in heaven means what the writer of Revelation described this way: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev. 21:4).

But a few people are able to contemplate death as a blessing, or like Paul, to determine that death was the better course if he considered only his personal well-being. Few can say as Paul, “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: Henceforth, there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not me only, but unto all them also that love his appearing” (2 Tim. 4:6-8).

The ultimate question of this study is: Are you ready to die? Are you prepared like David and Paul? If not, an effort needs to be made to strengthen faith in the promises of God. Christ died to eliminate the necessity of a saved believer fearing the realities of death and existence beyond the grave. Paul wrote in 1 Cor. 15:53-57, “For this corruptible must put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.”

Truth Magazine XXIII: 17, pp. 283-284
April 26, 1979