Truth Magazine

By Steve Wolfgang

Nebraska

We should mention the fact that during several meetings in Sioux City we received much encouragement by the attendance of several brethren from the faithful church in Omaha, Nebraska. This church is now in need of a preacher, and additionally will need to have other sources of support located when one agrees to move to Omaha to work with the church there. Interested parties should contact David Bement, 1750 Gaeth, Fremont, Nebraksa 68025, home phone (402) 727-4243 and office phone 2716577; or Robert I. Hooe, 13629 Washington Circle, Millard, Neb. 68137; or Wally Bates, Rt. 1, Box 298, Plattsmouth, Neb. 68048, phone (402) 269-3250. See Jimmy Tuten’s article in Truth Magazine (18:27, May 9, 1974, p. 430) from an earlier report.

Additionally, Brother Terry D. Johnson is attempting to begin a new work in Lincoln, the state capitol and location of the University of Nebraska. Terry can be contacted at 13509 S. 129th, Papillion, Neb., 68046, phone (402) 253-2942.

I understand that there is a faithful church meeting in Beatrice, Nebraska, where David Odom is the preacher. Brother Rodney Miller was able to hold a meeting during the summer of 1978 for a group in Fairbury, Nebraska; Rodney may be contacted regarding the results of this meeting at the Par Avenue church (35 West Par Avenue, Orlando, Florida, 32804).

Minnesota

Iowa’s neighbor to the north is the beautiful state of Minnesota. In June of 1977, Steve Balou and I worked in a meeting with the church in Rochester, Minnesota. (For other information and assessment of the church in Rochester, see James R. Cope, Truth Magazine, 19:45 [September 25, 1975], p. 710; and Gary Hargis, in Gospel Guardian, [26:26] October 31, 1974, p. 413). Rochester is a pleasant city of approximately 60,000 citizens, and is the home of the world-famous Mayo Clinic as well as a major IBM facility and other well-known industries. The church meets on Gates Drive in Rochester and, at the time we were there, numbered about 30 saints, though several have received business transfers since that time. From 1973 until 1977, Gary Hargis worked with this church before moving west to begin anew the work near Grand Forks, North Dakota. The Gates Drive church is now seeking a preacher to work with them, and I believe would prove to be a profitable work with an experienced man there.

During our meeting in Rochester, Steve’ and I were accompanied by Russell LaGrone and David Crawford, from the H,uffman church in Birmingham, which supported Brother Hargis while he worked in Rochester. These two young men assisted in knocking on doors and distributing literature, led singing each night at the services, and were a great asset to the work. Members to contact in Rochester include AI Sagadalen; (507) 282-5336; Ron Roe, (507) 289-8463; and sister Ethel Welch, (507) 289-1724. The address of the meeting house in Rochester is 2309 Gates Drive (zip code 55901).

Many of the brethren in the Rochester church do not live in Rochester itself but are scattered across the lush Minnesota countryside and drive several miles to attend services. Several members of the Gates Drive church began meeting several, years ago on Sunday evenings near their home in Lewiston, Minnesota, about 35 miles from Rochester, not far from the Minnestoa/Wisconsin state line. Several persons have been converted in that area, and now there is an assembly of saints meeting there regularly each Lord’s day. Brother Bob Lehnertz has been a leader in this group and speaks for them regularly. The group assembles in private homes with perhaps twenty in attendance for services. Brother Lehnertz may be contacted at Rt. 1, Box 178, Plainview, MN 55164, phone (507)534-2905.

Brother Charles Nicks came to Minnesota from Florida several years ago and after attempting to work with the church in Spring Valley for a short period, moved to Redwing (on the Mississippi River at Minnesota’s eastern border) to begin a work there. A good location (an older but quite functional and spacious building given up by a denominational. group to build a newer structure) has been found and the church there shows good promise for steady growth. Brother Carl Curry has recently moved to Redwing, also. Brother Curry recently completed the training program for young preachers at the Downer’s Grove, Illinois church where Truth Magazine staff writer Dan King preaches.

One of the oldest works in the state of Minnesota is the Summit & Grotto church in St. Paul, the state capitol. Begun in 1950, the church today has about a hundred members, and is a racially integrated church. Ron Howes, a former schoolmate of this writer and frequent contributor to Truth Magazine, now works with this good church. I am to be in a meeting there in 1979. This good church conducts an excellent lectureship each August. Ron’s address is 12901 Harpers St., N.E., Blaine, MN 55434, phone (612) 755-8151.

St. Paul’s “twin city,” Minneapolis, also has a faithful church. Brother Fred McKinney preached there until recently. About 40 miles north of St. Paul, the Wanous family now labors with the church in Pine City (phone [612] 629-2749). Brother and Sister Wanous and their family have been able workers in Wisconsin and Minnesota for a quarter century or more-, and much of what has remained faithful to the Lord in these areas is due to their work. Further north, in Duluth, there is also a group of saints meeting in that place. Efforts are being made to begin a work in St. Cloud, near the center of the state. In nearby Collegeville, Brother Ed Harrell spent a year working on his book on “faith healers.” See the article by Brother Harrell which appeared last week containing some sober reflections on the Lord’s work in places like Minnesota. For a good account of some of the history of the church in the upper Midwest, see Brother Leslie Diestelkamp’s book, Here Am I, Send Me, available from Truth Magazine Bookstore; and Ron Howes’ article in Truth Magazine (21:45), November 17, 1977, p. 714.

North Dakota

Minnesota is bordered on the far west by the states of North and South Dakota. Just across the Red River (which serves as the Minnesota/North Dakota border) is the city of Grand Forks. This town of about 50,000 was the scene in the late 1960’s of circumstances which have been repeated all over the country before and since – several conscientious brethren objected to the liberal and institutional tendencies of the church there and finally were forced for conscience sake to separate themselves, thus beginning the Airbase church (named for the Grand Forks Air Force base, ten miles west of town, at which several of the members were stationed at that time). This small group disbanded after a period of time due to transfers and/or several of the members entering full-time preaching work. Among these was a young brother named Don Bonner, who for the last few years has worked with the church in Jamestown, North Dakota (see Ron Howes’ article in Truth Magazine, November 17, 1977, p. 714ff).

Several years ago, through the efforts of Brother Bonner, Albert Wanous, and an Air Force couple who had been transferred to Grand Forks Air Force Base, a group faithful to the New Testament pattern began meeting in the Grand Forks area (actually in Emerado, near the entrance to the air base). Gary Hargis moved there nearly two years ago, and the church has grown considerably to perhaps 60 or 70 members. Steve Ballou and I were there in 1977 and were impressed with both the quantity and the quality of the work which is taking place there. J.T. Smith and James R. Cope have preached meetings at the Emerado church, also.

In 1978, two families from California moved to North Dakota with the intention of settling there permanently and assisting the growth of the church there in teaching and preaching. Steven L. Lewis, converted from Mormonism three or four years ago, and, after working for a period of time with the church in Carmichael, California, moved, with the endorsement of the elders there, to work with Gary Hargis t Grand Forks. To the best of my knowledge Steve still n:eds support in order to work there and provide for his family. He can be contacted through Gary Hargis, Route 1, Box 60, Mekinock, N.D. 58258, phone (701) 594-4007.

At the same time, Brother Dan Copeland, having lived in California (Sacramento area, I believe) for several years after moving there from Montana, also moved to North Dakota and is now working with Don Bonner in the church at Jamestown. Both of these men are dedicated, willing to sacrifice, and have great potential in the work in North Dakota. They have the support of their families, and have indicated that they hope to make the North Dakota work their life’s work, planning to remain on a permanent basis. There is work needing to be done, and now there are men able and willing to do it. As I understand the situation, these two men plan to move into areas where there are no faithful churches, after a period of training and familiarization with the situation in North Dakota while working with brethren Hargis and Bonner. Fargo, east of Jamestown and south of Grand Forks, is a major metropolitan center (contiguous with Moorhead, Minnesota, comprising a combined population of around 100,000), without a faithful church. There are other population centers (such as Minot, Williston, Dickinson) without a congregation faithful to the New Testament order of worship and work, to my knowledge. Brethren Bonner and Copeland can be reached c/o 1220 8th Avenue, S.E., Jamestown, N.D. 58401, phone (701) 252-3441.

Early in 1977, ,a small band of. disciples left the institutional church in Bismarck, the state capitol, and began meeting in Bismarck’s sister city, Mandan. There were a variety of causes for the separation, but among them was the feeling that there were some unscriptural teachings and practices engaged in by the Bismarck church. After preaching in Mandan in 1977, Steve Ballou and 1 were invited to hold a ten-day meeting in Mandan the past summer; and found a faithful group willing to study and apply scriptural truths regarding the work of the church, the question of fellowship, and Biblical teaching on divorce and remarriage. Albert Wanous has been invited to make periodic trips to Mandan, and does so as often as possible, driving from eastern Minnesota and spending a week and usually two Sundays preaching, teaching, and studying with the brethren. Ron Howes and Jerral Kay (from Rapid City, South Dakota) also have invitations and/or appointments to preach in Mandan, and Steve and I hope to return in the near future. (See “The Call of the Dakotas,” by L.R. Wilson, Gospel Advocate, 97:37 [September 15, 1955, p. 825].)

Truth Magazine XXIII: 16, pp. 262-263
April 19, 1979

By Earl Robertson

Perhaps there is no Bible teaching more minimized and completely rejected than the words of God touching upon the subject of discipline within churches. It appears that many brethren know more about what God requires for heaven than God Himself knows! Churches of Christ which refuse to respect the Lord’s teaching in this matter are, to this extent, apostate. The high-handed attitude that will allow an ignoring of this teaching within a congregation is sufficient to cause that church to lose its identity with the Lord.

The Bible uses discipline as a noun and a verb. Much New Testament teaching uses the word as a noun: the training suited each disciple. It also demands corrective action be taken against a disciple that refuses instructive discipline. So, the discipline of the New Testament is both instructive and corrective. Paul told the elders of Ephesus to “feed the flock” (Acts 20:28) and Peter says “feed the flock of God which is among you” (1 Pet. 5:2). The word “feed” of Acts 20:28 is the present infinitive poimainein and means to tend or shepherd the sheep. Also, the same word is used in 1 Peter 5:2, but here is it 2nd person plural and commanding in voice. Every disciple must be fed (disciplined) in the truth. Each congregation must be actively engaged in a complete teaching program to accomplish what the Lord wills in the lives of Christians.

However, when and disciple of the Lord refuses to live as he has been taught from the word of God, the church must exercise corrective discipline. The Lord wants a pure church (Eph. 5:25-27; 2 Cor. 11:2, 3). Spots, wrinkles, and blemishes within the body of Christ will cause it to be rejected by the Lord! For churches to harbor sin within them will make them just as guilty as the offending member. “Know ye not that a little leaven leaveneth the whole lump?” (1 Cor. 5:6). The church must be saved from the filth of incest, drunkenness, adultery, and such like (Gal. 5:19-21). At the same time this action not only keeps the church clean but it will also save the sinner. The withdrawal of fellowship (2 Thess. 3:6) is to save the guilty (1 Cor. 5:5). This is what the word of God says about the matter even if there are only a few who believe it. When this action has been taken every Christian must respect it (1 Cor. 5:9-13). This means that Christians cannot have social intercourse and fellowship with such an one. The action is drastic, but is God’s way of saving the sinful child of God.

Truth Magazine XXIII: 16, p. 261
April 19, 1979

By Mike Willis

Salvation is sometimes mentioned as an event which occurs at a moment in time when the believer submits to baptism (Mk. 16:16); at other times, it is looked at as an ongoing process (1 Cor. 1:18 – see NASB); in other texts it points toward the future salvation of mankind at the second coming of Jesus Christ (1 Pet. 1:5). It is, therefore, altogether proper for the apostle Paul to write to the “saints,” in Philippi as follows:

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure (2:12-13).

There are many lessons from this passage regarding our need to work out our salvation which we need to impress upon our minds. Please consider this text with me.

Independent Christians

There is a fundamental need for every person who becomes a Christian to learn to stand independently from every other man because of his relationship to Christ. I do not mean by this that every Christian should try to be an island; rather, every Christian needs to grow up into a mature person in Christ able to be weaned from the person who led him to Christ. Hence, Paul rejoiced that the Philippians had learned to be obedient to the Lord “not as in my presence only, but now much more in my absence.” We Christians need to be active in helping those who become Christians to learn to mature in Christ and learn to be obedient to the Lord without our encouragement. They need to learn to stand with God, regardless of what happens to every other Christian.

Christianity is an intensely personal relationship with the Lord. Hence, Paul wrote, “work out your own salvation.” Paul could not work out their salvation for them; the bishops in Philippi could not work out the salvation of the saints in Philippi. Every individual must personally work out his own salvation.

In Fear And Trembling

The working out of one’s salvation is to be done “in fear and trembling.” God is not to be viewed only as a God of love who sent His Son to die for our sins. He is also described as a “consuming fire” (Heb. 12:29) by the same writer who said, “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31). Hence, the Christian needs to be reminded that his relationship with God is not so secure that he cannot fall from grace. Rather, his relationship with God is such that he can maintain fellowship with God only so long as he is walking in the light (1 Jn. 1:6). So, with fear and trembling, he needs to constantly give attention to his daily walk to stay in the light to be sure that he does not step outside the bounds of God’s grace.

Such a man has “fear and trembling” because he knows the nature of sin and what it does to one’s relationship with God. Sin is something which God despises; indeed, its nature is such that it always separates a man from God (Isa. 59:1-2). The Christian should realize that the commission of sin always separates a man from God.

Frankly, I have a little trouble understanding how those who believe that the perfect obedience of Christ is imputed to the believer so that his sins of ignorance and weaknesses of the flesh are not imputed to him could admonish a man to walk “in fear and trembling.” They have already assured such a person that the sins which they commit have no effect upon the relationship which they sustain to God. Here is a sample of the kind of writing I mean:

One who is in Christ does not fall out of Christ upon the commission of sin because we were all sinners when we were incorporated into Christ . . . . In Christ, sins committed are sins forgiven when they are committed; yet he who is concerned about his salvation will repent and ask for forgiveness because he is of such mind, the mind of Christ . . . (R.L. Kilpatrick, The Ensign Fair, Vol. VI, No. 8, p. 16).

For the life of me, I cannot understand why a man would need to walk “in fear and trembling” if his sins are unconditionally forgiven before and without repentance and prayer. Yet, Paul urged the Christians to walk before God “in fear and trembling.”

God Worketh In You

After admonishing the Christians to “work out their own salvation with fear and trembling,” Paul turned to say, “For it is God which worketh in you both to will and to do of his good pleasure.” Some have perverted this verse to teach their Calvinist doctrines of illumination and irresistible grace. They teach that the ability to believe the gospel is given to man by God through an irresistible act of grace; this irresistible grace is also what causes man to want to do the will of the Lord.

This idea makes nonsense out of the admonition given in verse 12. Why should Paul write “work out your own salvation” if both the ability to will and to work out one’s own salvation had to come from the Lord? Furthermore, this doctrine states that this extension of God’s grace to man is irresistible; therefore, if irresistible grace is extended how could a person keep from working out his own salvation? I think that our readers can see that this admonition presupposes the free-will of man to choose to work out his own salvation or to not work it out.

Furthermore, this Calvinist doctrine makes the example of Jesus Christ which is held before the Philippians worthless. In the earlier verses in this chapter, Paul urged us to imitate Christ (2:6). Christ was one who humbled Himself and became obedient unto death (2:8). His obedience came as a free act of His own will (Lk. 22:42 -“nevertheless, not my will but thine be done”). Because He was obedient unto death, “wherefore God also hath highly exalted him” (2:9). This example cannot be imitated by man according to Calvinist doctrine. Man, according to the Calvinist point of view, does not have the ability to will to do the will of God; he is totally depraved and unable to do any good. Hence, the Calvinist interpretation of this verse is nonsensical.

Let it be further noted that the statement “God . . . worketh in you” does not mean “irresistible grace.” The word energeo is defined as “to be operative, be at work, put forth power.” It, however, does not refer to an irresistible operation of God. The same word appears in Eph. 2:2 to describe the “spirit that now worketh in the children of disobedience.” Is it to be understood in that context to refer to an irresistible force leading us to sin? It also appears in Rom. 7:5 to describe the “motions of sins . . . did work in our members to bring forth fruit unto death.” Are we to understand that this was some kind of irresistible force operating that caused men to sin despite their efforts to resist temptation? If so, the promise of God means nothing for He said, “Resist the devil, and he will flee from you” (Jas. 4:7). It seems to me that if we are going to define energeo in Phil. 2:13 to mean an irresistible operation of God, we are going to be forced to define the word in a similar way in these other passages.

We are left then with explaining the manner in which God worketh in us to will and to work His good pleasure. The passage simply states that God causes us to will to do His good will. The passage does not state how God causes us to will to do His will. The Calvinists present a theory regarding how God causes us to will to do His will; this theory is inconsistent with other biblical passages. I would like to suggest that the only force which God uses upon us to cause us to will to do His will is moral argument. In this, I would like to suggest some of the things which God does to cause us to will to do His will.

(1) The divine love of God is a force of God which causes us to will to do His will. His love for mankind is seen in the giving of His Son; “For God so loved the world that He gave His only begotten Son. . . ” (Jn. 3:16). “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5:8). The love which God has for us causes me to want to act to do His good will. (2) The love of Christ is a force which causes us to will to do His will. The love of Jesus is seen in His willingness to lay down His life – to bear the punishment of our sins – in order that we might be saved. Paul wrote, “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead” (2 Cor. 5:14). John said, “We love him, because he first loved us” (1 Jn. 4:19). The love which Jesus manifested toward us causes me to want to do the will of God. (3) The beauty of holiness causes me to want to do the will of God. The life which is most attractive is that life which is lived in obedience to the will of God. “Godliness . . . is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:8). When I look at the characteristics of the persons with whom I come in contact, I am more impressed with the devoted saint who, in the fall of his life, still clings to the wife of his youth, has raised his children in the nurture and admonition of the Lord and, consequently, is surrounded by God-fearing children and grandchildren, and is respected by his fellow saints for his faith and his fellow men for his demeanor in life. When I contrast this life with even the best that atheism, agnosticism, humanism, and other philosophies have to offer, I am impressed with the Christian life. Indeed, the beauty of holiness causes me to want to do the will of God. (4) The fear of hell causes me to want to do the will of God. The Bible teaches that the wages of sin is death (Rom. 6:23), the second death – one’s portion in the lake that burns with fire and brimstone (Rev. 21:8). My desire to escape the torments of hell is a force which causes me to want to do God’s will.

These factors used by God are the things which God uses to work in me to will to do His will. There is nothing in the Scriptures which teach that God works on me through some irresistible force causing me to want and to do His good will. Rather, these moral arguments and forces are used by God to draw men to Him (cf. Jn. 12:32). Man has the freedom to choose whether to resist the Lord and to open the door of his heart unto Him.

Conclusion

Beloved, I hope that you have personally accepted responsibility to be active in working out your own salvation in fear and trembling. The moral inducements of the Lord constrain you to give your life to Him as a living sacrifice to Him.

Truth Magazine XXIII: 16, pp. 259-261
April 19, 1979

By Donald P. Ames

One of the most aggravating things in talking to Mormons is that when their claims are refuted, they promptly come back with such statements as, “But later facts have changed all that, arid now it is viewed differently,” or “But we have read other books which show scholars now agree with us.” Of course these “other sources” are never with them and not specifically pinned down either.

Recently Titus Edwards (who preaches for the Hessville church in Hammond, Indiana) and I had a discussion with a couple of Mormon elders. Several times they referred to the Smithsonian Institute as having material on hand confirming the Book of Mormon. When we showed them a statement by that institution printed in 1959 completely disavowing any support for the Book of Mormon, they promptly came back with the statement that events within the last ten years had completely reversed the Institution’s position, and that our information was now completely out of date.

So, finally, in order to get off ground “zero,” Brother Edwards and I decided to write the Smithsonian Institution in Washington, D.C. (Dept. of Anthropology) and ask for their “latest” position. Unfortunately, the two Mormons discontinued the study before our reply returned. However, in case you are also answered as these Mormons answered us, here is the reply I received in the mail as of March 16, 1978. 1 believe it is more than adequate.

Your recent inquiry concerning the Book of Mormon has been received in the Smithsonian Department of Anthropology.

The Book of Mormon is a religious document and not a scientific guide. The Smithsonian Institution does not use it in archeological research. Because the Smithsonian Institution receives many inquiries regarding the use of the Book of Mormon as a guide to archeological researches, and in connection with Mormon statements about the origin and relationships of the American Indian, we have prepared a.”Statement Regarding the Book of Mormon,” a copy of which is enclosed for your information. This statement includes answers to questions most commonly asked about the Book of Mormon.

Statement Regarding The Book Of Mormon

1. The Smithsonian Institution has never used the Book of Mormon in any way as a scientific guide. Smithsonian archeologists see no direct connection between the archeology of the New World and the subject matter of the Book.

2. The physical type of the American Indian is basically Mongoloid, being most closely related to that of the peoples of eastern,, central, and northeastern Asia. Archeological evidence indicated that the ancestors of the present Indians came into the New World-probably over a land bridge known to have existed in the Bering Strait region during the last Ice Age-in a continuing series of small migrations beginning about 30,000 years ago.

3. Present evidence indicates that the first people to reach this continent from the East were the Norsemen who arrived in the northeastern part of North America around A.D. 1000. There is nothing to show that they reached Mexico or Central America.

4. There is a possibility that the spread of cultural traits across the Pacific to Mesoamerica and the northwestern coast of South America began several thousand years before the Christian era. However, these appear to, be the result of accidental voyages originating in eastern and southern Asia acid show no relationship to ancient Egyptian or Hebrew cultures.

5. We know of no authentic cases of ancient Egyptian or Hebrew writings having been found in the New World. Reports of findings, of ‘Egyptian influence’ in the Mexican and Central American areas have been published in newspapers and magazines from titre to time, but thus far no reputable Egyptologist has been able to discover` any relationship between Mexican remains and those in Egypt.

6. There are copies of the Book of Mormon in the library of the National Museum of Natural History, Smithsonian Institution.

A list of books dealing with the history of .the Indian and of archeology in the New World was also included for further reading. I believe this readily shows, however, there has been no change in the position of the Smithsonian Institution in the past 20 years, and such obvious misuse and misstatement of these facts by Mormons (many honestly ignorant, but repeating what they have been told — and some probably just not honest) casts a heavy cloud of distrust over any statement of archeological findings they allege “prove” the Book of Mormon (most of which is alleged by their own Brigham Young University).

So, the next time they tell you “These facts have been altered since 1959,” show them this, and remind them this is dated 1978!

Truth Magazine XXIII: 16, p. 258
April 19, 1979