Truth Magazine

By Donald P. Ames

Throughout northwest Indiana we still have many Christian Churches that continue to refer to themselves as “Churches of Christ.” This has led to some confusion in teaching the lost as they see what appears to be contradictions between what “we” teach and practice from their reading the papers, and also forces us to constantly draw some clear distinctions to help teach others the differences. Sometimes, though, these Christian Churches pull some moves that even surprise me, and emphasize that indeed they are not only no longer “of Christ,” but that differences far greater than “just instrumental music” exist between us, as many still think.

On Monday, Feb. 14th, the Merrillville Church of Christ (7071 Broadway in Merrillville) opened their doors to a very surprising set-up. The Zondervan Publishing Company (which also operates a Family Bookstore in the Southlake Mall there) announced in the Gary, Indiana Post-Tribune (2-9-77) that Zondervan would be sponsoring a “Summer Ministries Workshop” on Feb. 14th at the Merrillville Church of Christ. All inquiries, etc., were to be directed to the Zondervan Family Bookstore.

The program was to consist of V.B.S. material and “ways to increase the effectiveness of your church’s V.B.S. program.” To be present and to present their material were to be representatives of the Standard Publishing Co., Gospel Light Publishing Co., Scripture Press, Concordia and the Augsburg Publishing Co. This immediately raised some questions for me, so Royce DeBerry (of DeMotte, Indiana) and I decided to attend and see what we could learn.

One of the first things we learned was that the Gospel Light Publishing Co. was not the same one operated by our liberal brethren who publish a paper by that name from Delight, Arkansas, but rather was located in California and affiliated with the Christian Church. Thus there were two organizations affiliated with the Christian Church (Gospel Light and Standard), two affiliated with the Lutheran Church (Concordia and Augsburg) and one with the Bible Church (Scripture Press)-all sponsored by the Zondervan Publishing Co. (which is Presbyterian, Calvinistic and strongly Premillennial), and all meeting under the approval of this Christian Church to sell their material to the general public from their building.

The local minister conveniently failed to show up (I assume this expressed his complete confidence in all the activities), so we had no opportunity to discuss with him the fact the church there had opened the doors of their building to a secular business enterprise (cf. John 2), and had extended the open hand of endorsement and fellowship to these false religious organizations and their teachings (see Eph. 5:11; 2 John 10-11). When we mentioned the unusual arrangement of the Zondervan Publishing Co. sponsoring such a meeting in the Merrillville church building with all the different beliefs present to the Gospel Light representative, he admitted he was also “very surprised” at it, but offered no defense for it and quickly left us when we pursued it. Finances apparently meant more at the moment. I would love to have heard someone present attempt to justify such an arrangement, but it was apparent no such effort was going to be made.

In addition to the abundant supply of Zondervan Publishing Co. catalogs present and all the V.B.S. material and presentations, refreshments were also served to all who desired (real “fellowship” no less-coffee and rolls!). Promotionalism was self-evident.

One other point of interest also occurred while there. While the Gospel Light representative freely acknowledged they endorsed instrumental music (“though we haven’t always stressed it in the past”), he added that it was all a matter of “opinion” with him and entirely dependent upon “local option”-with no offer to defend the practice, which was also present in their V.B.S. material. He then went on to add that the Sweet Publishing Co. was their outlet among the “non-instrumental brethren” and carried their literature for them to those churches. He also felt that while a “difference of views” existed among a “few churches” on the instrument, it was “not really that important.” Perhaps this accounts for some of the liberalism that is becoming more and more apparent in much of the material coming from the Sweet Publishing Co. today, and raises some questions as to which direction they are striving to lead their customers.

But some of our own liberal brethren are also moving rapidly in the same direction. Ira Rice, who has been editing Contending For The Faith, “published monthly by the Shades Mountain Church of Christ” in Birmingham, Alabama, has also gotten pretty heavily involved in secular profit making through that “church paper.” Not only does he charge a subscription fee (962.00 per year), but recent issues have had several pages of the journal devoted to advertising lists of books and records to be ordered from them at retail prices. Where is the authority for the church to become involved in such secular practices as a book dealership? Spiritual Sword, published quarterly by the Getwell Church of Christ in Memphis, Tennessee (sent free, but 75″ for all back issues), has also been busy pushing books published by their writers and sold by the National Christian Press in Jonesboro, Ark., with regular ads appearing in their quarterly just as the Religious Supply Center places its ads in Searching The Scriptures. Maybe we would do well to begin dwelling on such passages as John 2, and the church becoming an advertising and distribution center for secular book businesses. We need to get the church out of such business ventures and back into the business of saving souls and spreading the gospel-without charge for such.

When in this area, or others as well for that matter, remember that there is more to being “of Christ” than just hanging a sign over the door of the meeting place. It is sad to see those who used to be “of Christ” continuing their movement of open fellowship with secular business ventures and their endorsement of false doctrine published by denominational organizations. It is equally sad to see others today moving in the same direction. To be “of Christ,” let us be sure that He is serving as our Head and Lord in all that we do (Eph. 1:21-23; Luke 6:46).

Truth Magazine XXII: 3, pp. 58-59
January 19, 1978

By Irvin Himmel

King David was seated between the two gates when the watchman on the wall announced the approach of a messenger. The king anxiously inquired of the messenger, ,”Is the young man Absalom safe?” Not telling of Absalom’s condition, that messenger was asked to stand aside. Another runner was arriving from the battlefield, and David’s first question to him was about the welfare of the young man: “Is the-young man Absalom safe?” (2 Sam. 18:24-32).

Fathers and mothers need to be concerned about the safety and welfare of their sons and daughters. Young people had better become concerned about themselves. No young person is safe unless he makes his heart secure. David’s son had a rebellious heart. He had tried to take the kingdom away from his father. When David was anxiously asking about the young man’s safety, Absalom was already dead. In the bitterness of grief David poured out his soul when he heard the tragic news: “O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!”

Some parents wait until it is too late to take an active interest in the spiritual and moral security of their children. Some young people, like David’s son, develop a rebellious attitude. I hereby appeal to the young people who may read these lines — I appeal to your good sense — to think about how you may secure your hearts.

Remember Your Creator

Another son of David, a wise preacher, wrote these words: “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them” (Eccl. 12:1). A young person who remembers the Creator will do more than call to mind that there is God. That remembrance will be in the form of recognition that God as the Designer and Ruler of our being has absolute claims on us. To “remember” one’s Creator is to surrender to His will. And there is no time when this can be done to better advantage than “in the days of thy youth.”

No person’s heart is secure if he forgets God. To trust in the Lord is like having a strong shelter in time of storm. “The name of the Lord is a strong tower: the righteous runneth into it, and is safe” (Prov. 18:10). Young people can secure their hearts by remembering to serve God.

Be Humble

Pride and arrogance are disgusting. Never is haughtiness of spirit more repulsive than when displayed in youth. The young person who is really smart will not allow himself to be a smart aleck. Conceit closes doors of opportunity. A know-it-all is a real goof. Many sticky situations await the one who is stuck on himself. “Before destruction the heart of man is haughty, and before honor is humility” (Prov. 18:12). Young people, can you say with David, “Lord, my heart is not haughty, nor mine eyes lofty” (Psa. 131:1)?

Live By God’s Word

Solomon said, “My son, if sinners entice thee, consent thou not” (Prov. 1:10). “Be not wise in thine own eyes: fear the Lord, and depart from evil” (Prov. 3:7). “For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding” (Prov. 2:6). “Enter not into the path of the wicked, and go not in the way of evil men” (Prov. 4:14). “Keep thy heart with all diligence; for out of it are the issues of life” (Prov. 4:23).

Only when young people love God and are willing to fill their hearts with His word are they secure. “Thy word have I hid in mine heart, that I might not sin against thee” (Psa. 119:11). Think about the words of the well-known hymn in this connection.

“How shall the young secure their hearts,

And guard their lives from sin?

Thy word the choicest rules imparts

To keep the conscience clean.

” ‘Tis like the sun, a heav’nly light,

That guides us all the day;

And, thro’ the dangers of the night,

A lamp to lead our way.

“Thy word is everlasting truth;

How pure is every page!

That holy book shall guide our youth,

And well support our age.”

Keep the Heart Pure

Paul admonished young Timothy, “Flee also youthful lusts” (2 Tim. 2:22). Under the heading of “youthful lusts” would come such things as unholy ambitions, love of power, desire for worldly honor, intemperance, stubbornness, sensuality, rashness, and vanity. Timothy’s heart and life were to be such that older people would respect him. “Let no man despise thy youth; but be thou an example of the believers . . .” (1 Tim. 4:12).

A pure heart is exemplified in pure speech and righteous conduct. Jesus said, “Blessed are the pure in heart: for they shall see God” (Matt. 5:8). My young friend, a pure heart is a secure heart. Is your heart a pure heart?

Truth Magazine XXII: 3, pp. 57-58
January 19, 1978

By Larry Ray Hafley

What image do you have of Jesus? Did Jesus affect the society in which he lived? Were people aware of His presence? The New Testament presents Jesus as a man of action. His words and works were earthquakes. He sent waves and ripples roaring and rumbling through cities and communities. Perhaps a sense of His personal presence has been lost. Observe the record of His life. You will not see a feminine featured fellow walking around or sitting down with a little lamb in His arms or lap.

None Took Him Lightly

Jesus was not received or believed by everyone. But even His enemies felt the force of His life. “And it came to pass when Jesus had ended these sayings, the people were astonished at his doctrine: For he taught them as one having authority, and not as the scribes” (Matt. 7:28, 29). They knew this was no ordinary teacher! His doctrine fomented debate and raised questions which the religious leaders could not answer. This is shown in that they placed a quarantine on Him and His teaching. “Howbeit no man spake openly of him for fear of the Jews” (Jn. 7:13; 9:22; 12:42). The word came down from the highest echelons of the Jewish hierarchy: “This man is not to be considered under threat of excommunication.” See what that tells you about Jesus’ influence.

Excerpts from “the beloved physician,” Dr. Luke, are also revealing. “And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him into the power and authority of the governor” (Lk. 20:20). “And after that -they durst not ask him any question at all” (Lk. 20:40). Why resort to underhanded tactics? Why were the wisest men shamed into silence? They were selected for their guile. They were sly and clever, but they were stifled. Their speechlessness is an eloquent-oration on Jesus’ divine authority. Do you hear it?

The general public hummed and buzzed with imagination in consideration of Him. Some said He was John the Baptist; some said He was Elijah, Jeremiah, — or one of the other Old Testament prophets. Some suspected that He might be the Christ. Others said He was “mad,” but none took Him lightly (Jn. 6:15; 7:12, 31, 32; 10:19-42-; Matt. 16:17). When they stooped beneath the weight of His impeccable life and doctrine, conniving councils sent “front men” to investigate and castigate him (Matt. 22:15). Whether for good or ill, all men sought Him. The attention which Jesus generated frustrated the Pharisees. In desperation they said among themselves, “Perceive ye how ye prevail nothing? Behold, the world is gone after him” (Jn. 12:19).

Mark’s Gospel

“Mark’s idea is to set before us the Wonder-worker, tie individual personality of the Son of God, and to show how continuously active he was . . . . . . Mark’s gospel is the gospel of activity . . . . . The Gospel according to Mark is crowded with action.

“. . . For example, you have in Mark a spirit of restless activity; he recognized in Christ just that which satisfies the demand of his particular nature. There is no word in the whole Gospel according to Mark that is more characteristic and significant than the word `immediately,’ or `straightway.’ You find that word two or three times in Matthew; two or three times in Luke; but in Mark it is perpetually recurring. In Mark it occurs forty-one times. In Mark, whatever is done is done ‘straightway,’ `immediately,’ and there is rapid passage from one event to another. As soon as Christ works a miracle, straightway something else happens. Mark seems to be bent upon passing rapidly from one thing to another, and recognizing the continual activity of the Savior’s life. It is Mark that tells us that the room where they were was so full -they could not stand. It is Mark that tells us that our Savior was so busy with the, disciples that they had no time to eat. It is Mark that tells us that Jesus was so restlessly active that the people thought he was beside himself” (A. H. Strong, Popular Lectures On The Books of the New Testament, pp. 75-77).

Jesus’ Works Undeniable

The Lord’s words could not be successfully resisted. As we have seen, He squelched captious conspirators who were sent to “entangle him in his talk.” His works were no less powerful. They show us the power,of His life and influence. As witness thereto, Lazarus, the brother of Mary and Martha, whom He raised from the dead, led many to believe on Him (Jn. 12:11, 18). So, they plotted to kill Lazarus. They could not discredit the miracle of Lazarus’ resurrection, thus, “The chief priests consulted that they might put Lazarus also to death” (Jn. 12:10). Everyone was talking about Lazarus being raised; the people were clamoring to meet the young Nazarene. Can you sense the furor Jesus’ raising of Lazarus created (Jn. 12:10, 11, 17-19)?

In Matthew 12:22-24, Jesus healed a blind, speechless man who was possessed with a demon. “All the people were amazed!” The area was all “a-flutter” about it! They said, “Is not this the Son of David?” They asked their religious overseers about it. The Pharisees said, “Well, he casts out devils, but he does it by the power of the devil.” This shows the miracle was genuine. Their charge proves the man was healed. All they could do was to try to cast aspersion against Jesus and prejudice the minds of the people. Again, Jesus is in the very center of action; His works sent tremors rattling through the hearts of men.

Conclusion

Zacchaeus and the woman with a bloody malady could not get to see Jesus, nor could the paralytic man-why? Because of the masses thronging to see and hear Him! On and on we could go with incidents of this nature. How -many more can you recall? Does this give you a little more insight into the might, manhood, and majesty of our Lord?

Jesus was a man of action. He was the focal point of thought because of His deeds. How does this compare with certain of His followers who hide and reside in quietness and obscurity within four air conditioned walls?

Truth Magazine XXII: 3, pp. 56-57
January 19, 1978

By Ron Halbrook

Though the former editor has not ascended in “a chariot of fire,” the editor’s mantle has been passed on. Just as Elisha “took the mantle of Elijah” in determination to be a faithful prophet (2 Kgs. 2), Mike Willis has accepted the work so ably done for the past several years by his older brother Cecil. We can use this occasion to set before our readers something of the pap’s history (since many of us who are younger have come on the scene, and there are many new subscribers). We shall look at the course the paper has followed, and what course may be expected in the future. Our look at that history will be sympathetic. Appreciation should be expressed for previous labors, and hopeful anticipation for labors to come.

1. Early Years Set The Tone (1956-1962)

Leslie Diestelkamp came to the “Chicagoland” area in 1954 to strengthen the walls of Zion. Premillennialism, denominationalism, and modernism had racked the region, destroying the soundness and usefulness of seventeen gospel preachers in seventeen years. Shortly, the New Testament pattern of sound words was being undermined by growing pressures from another front. By the mid-1950’s, an internal movement was well under way, composed of a complex of overlapping elements: church support of human institutions (orphan-care institutions, colleges, camps, etc.), centralized church cooperation (“sponsoring” churches, the Herald of Truth, etc.), and social-gospel concepts (church supported recreation, social services, etc.). A spin-off from these issues was the question of whom the church was authorized to help in benevolence-only saints or also non-saints.

These early years are best summarized by brother Leslie Diestelkamp in his excellent new autobiography, `Here Am I, Send Me “:

Another major event in the fruitful fight for truth in that northern area was the beginning of Truth Magazine in 1956. This resulted from the friendship of Bryan Vinson, Jr. and myself, and our mutual desire to launch out more significantly to lead more sincere brethren out of the labyrinth of Institutional errors. I wanted to start a free paper but Bryan was more visionary than I, and we compromised by going his way. In this venture we were especially encouraged when we were joined by Ray Ferris, Gordon Pennock and Foy Vinson in a close-working partnership. A few others who were not preachers helped in financial ways with much support, especially Rip Littlejohn, Bill Lindoo and Herb Matthews.

Truth Magazine immediately began to have a significant impact on that area, and to some degree, far and wide. In those years I wrote the news for the magazine and many other articles, also. When I went to Africa in 1959, my son Karl began to write the news, and has done so ever since, except for a brief interval in it the early sixties.

It is quite easy to take old issues of Truth Magazine and trace the division. As long as I wrote the news (until 1959) I included news of the whole brotherhood. No lines were drawn. When I returned from Africa in 1961, no news was being included from those who were involved in sponsoring churches, support of human institutions by churches, etc. The lines were now drawn firmly (pp. 32-33).

Truth Magazine dealt forthrightly with the problems of modernism (as in various articles dealing with the meandering of Roy Key) but, as stated above, also reflected the growing struggle with institutionalism. Bryan Vinson, as editor, arranged a debate by anonymous disputants on “Church Responsibility in the Field of Benevolence,” which appeared in Vol. II (Mar.- Aug., 1958). From the beginning, both sides of any controversy have been able to express themselves in the paper. Of course, the monthly rather than weekly format limited the amount of space that could be devoted to any one matter, and the paper was not intended for controversy alone. News reports focused attention on many aspects of the Lord’s work, both in our land and in other lands; interest in foreign work has been strong from the paper’s start to the present. Articles were printed to teach the lost the fundamentals of the message of grace, though more space was devoted to edifying the saved (due, doubtless, to the makeup of the subscription list and to the editor’s intent to awaken brethren who were slipping into institutionalism). Every effort was made to publish a well balanced paper, a militant paper, an evangelistic paper. Though each man may judge the results differently, these early efforts set the paper’s tone for its future life.

The September, 1958 (Vol. II) issue was a special entitled “Return Ye Unto God,” designed for the instruction and encouragement of erring saints. This issue, later turned into a booklet which is still in print, contained Cecil Willis’ first article, “Be Thou Faithful.” “His we are; His we ever shall be if we profitably serve Him `unto death,’ ” the conclusion read. His second article was a defense of the inspiration and authority of Scripture, entitled “Holy Men Spoke From God” (Vol. III, Oct., 1958), followed by three articles of similar thrust on Isaiah during May, June, and July of 1959. Next, he had a twelve-part series on the theme of all-sufficiency, including discussion of the Savior, the Bible, and the church (Vol. IV, Dec, 1959; Jan., Feb., Mar., May, July, Sept., 1960; Vol. V, Oct., Nov., 1960; Feb., Apr., May, 1961). From the paper’s beginning in October, 1956, Bryan Vinson, Jr. edited the paper with help from Associate Editors Leslie Diestelkamp and Gordon J. Pennock (1910-1976; cf. Vol. XX, Feb. 26, 1976, p. 135). Staff Writers included James R. Cope, Ray Ferris, James Boyd, Clinton Hamilton, Bryan Vinson, Sr., John Hedge, Avon Malone, Ollie Duffield, and Foy W. Vinson. In October of 1960 (Vol. V), Editor Vinson announced that Cecil Willis was being added to that number.

II. Fifteen Years Of Diligent, Determined Labor (1962-1977)

A thirty-year old editor received the mantle of leadership in August of 1962 (Vol. VI). Gordon Pennock said, “A New Line-Up Takes the Field,” Ray Ferris spoke of “A Forward Step for Truth Magazine!”, and Bryan Vinson, Jr., announced “Cecil Willis to Edit Truth Magazine.” Cecil Willis had a statement as the new editor, as did William E. Wallace, new Associate Editor, replacing the entire old staff. The paper’s destiny had become uncertain; after some indecision, Cecil had

agreed to become editor. He later explained that the encouragement and help of William Wallace was the probable determining factor in his willingness to take the job (Vol. XIV, Nov. 6, 1969, p. 5).

The continued help of the old staff was requested and promised. Having known Brother Willis since 1951, Brother Vinson was confident of “his soundness and dedication to the truth,” “his ability and his sincerity.” Along with other articles, Brother Wallace did the “News Briefs” until April of 1963 (when Guy Roberson took it for a time). Cecil immediately began a series on “Problems In the Church” (Vol. VI, Sept., 1962, p. 242). Estimating that “99 % of our subscribers are members of the church,” he felt Truth Magazine was a good place for such study. The problems Cecil dealt with in Volume VII were Sensualism, Materialism, The Main Street Complex, and Brotherhood Elders. William Wallace supplied the editorial on the problem of Institutionalism. In April of 1964, Cecil explained, as he had from the start, that he did not edit “as an infallible brotherhood censor, asserting that no one can be heard unless he agrees with me.” He promised to continue to publish “well-written articles on controversial themes,” reserving only the right “to reply or to publish replies to such articles” (Vol. VIII, p. 148).

Subscriptions increased rapidly, largely due to the editor and his staff working hard on the matter. The subscription level has seemed to vary according to that same formula, though other factors — such as the pressures of controversy — do influence it. Before the first year ended, the paper experienced “considerably more than one hundred percent increase in subscriptions” (Vol. VII, Mar., 1963, p. 148). In June of 1963 Cecil added the subscribers to The Oracles, which had been

published on the West Coast by Luther Roberts, Thomas Campbell, and others. By April of 1964, the circulation had nearly quadrupled from the time Cecil began editing. The level was 3,000-3,500 my mid-decade, with total paid circulation topping 4,200 by October of 1970, and peaking at over 5,900 the next year. The September 7, 1972 issue noted a decline of about 500; Cecil explained it came about because pressing duties caused less attention to obtaining subscriptions (Vol. XVI, p. 678). By October 3, 1974, the mid-60’s level was hit again, followed by another loss of about 500 during the next year. The decline also parallels a very difficult period of controversy, a risk the editor took knowingly

in the interest of truth.

Seeking Sound, Strong Men

An editor must be an edit, but a paper can do much more good if several strong men labor with an editor. “Two are better than one . . . . and a threefold cord is not quickly broken” (Eccl. 4:9-12). “For by wise counsel thou shalt make thy war: and in multitude of counselors there is safety” (Prov. 24:6). Editor Willis has repeatedly depended upon sound, strong men to increase the effectiveness of Truth Magazine. James P. Needham began writing articles on “Preachers and Preaching” in February of 1959, and was added as an Assistant Editor in October of 1963 (Vol. VIII, p. 7). His popular column “What’s Your Question?” began to appear in the November 20, 1969, issue (Vol. XIV, p. 35). When William Wallace cordially resigned to begin work with the Gospel Guardian, he and Cecil expressed their mutual respect and love in the faith (Vol. XII, May, 1968, inside front cover-169). By that spring of 1968, Assistant Editors included Connie W. Adams, O. C. Birdwell, Luther Blackmon,: James P. Needham, and Earl Robertson. Soon to be added were James W. Adams, Roy E. Cogdill, and Ferrell Jenkins. When Brother Jenkins joined the staff in January of 1969; he concentrated his writing in the field of evidences and archaeology.

The December 3, 1970, issue carried an announcement that Brother Needham had resigned to edit Torch Magazine (Vol. XV, p. 69). Two strong additions were made shortly, one a young man, Larry Hafley (Vol. XV, Feb. 11, 1971, p. 210), the other Irvin Himmel (Apr. 1, 1971, p. 323). From 1960 through 1970, Brother Himmel was publisher and editor of Apostolic Doctrine, a paper devoted largely to the first principles of the gospel; he has ably concentrated on that area for Truth Magazine. When Connie Adams resigned to edit Searching the Scriptures in 1973, Cecil observed, “In recent years; Truth Magazine has lost three Assistant Editors in order that they might become editors of other papers” (Vol. XVII, May 31, 1973, p. 467-469). Wallace had eventually become editor of the Gospel Guardian, and James Adams was later to leave Truth Magazine to serve at that same post (no official announcement made, but he no longer appears in masthead list of Associate Editors beginning in Vol. XX, Jan. 22, 1976, p. 52). Four writers leaving and becoming editors of other journals within a few yeas, is eloquent testimony to the abilities of met selected for the Truth Magazine staff during those years:

The May, 1969, issue stated that Truth Magazine would change from a monthly to a weekly paper (Vol. XIII, p. 175). For 13 years it had been “published by Truth Magazine Incorporated, a non-profit religious publication organization.” In becoming a weekly, it would be published by “the Roy E. Cogdill Foundation (formerly named the Gospel Guardian Foundation),” “also a non-profit religious publishing corporation” (Vol. XIII, Sept. 1969, p. 265). Volume XIV, number 1 (Nov. 6, 1969) was the first weekly issue, with articles by the two additional Associate Editors, Roy Cogdill and James Adams. From Cecil’s view, “the deciding factor” in going to a weekly format was the promised help of Roy E. Cogdill and James W. Adams. He had earlier observed that “the limitations of a monthly publication will not permit us to print all of the good material that comes in” (Vol. X, Jan., 1966, p. 93). The weekly format would also allow “the intent and content of the paper . . . to be broadened” to reach an audience of alien sinners as well as brethren (Vol. XV, Apr. 1, 1971, p. 323). Further enlargement came in November of 1973 with the use of 8 = by 11 inch pages, adding “about 44 % more reading material each week” (Vol. XVIII, Nov. 1, 1973, pp. 3-5). Cecil explained that attention would continue to be given to “the liberal Ketcherside `Fellowship’ position,” “worldliness,” and “other issues . . . . Some brethren say they get tired of controversy. So do I!!! But the only alternative is capitulation, and the consequence of that is damnation …. The wisdom from above will be invoked that all the good within our power may be done, and that no harm at all to any righteous cause will result.”

Another important step was taken when editor Willis announced `The New Series of Bible Class Literature” (Vol. XIV, Nov. 27, 1969, p. 50). Because he pointed out the modernism in some of the literature brethren used (such as that put out by R. B. Sweet Co.), Brother Sweet wrote asking if he might be allowed to reply. Cecil welcomed him to do so (Apr. 23, 1970, p. 369), and he did (May 7, 1970, p. 400). Cecil’s presentation of documentation ended the brief discussion. The improved literature was ready in July of 1973 (Vol. XVII, July 12, 1973, pp. 547-550). “Walking With God” was a revision of the old “Journeys Through the Bible,” and a great number of brethren-many connected. with Truth Magazine –worked to produce the all new “Truth In Live” series. (To Be Continued).

Truth Magazine XXII: 3, pp. 54-56
January 19, 1978