Truth Magazine

By Bill Cavender

“If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others ….I therefore the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with longsuffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace …Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment” (Phil. 2:1-4; Eph. 4:1-3; 1 Cor. 1:10).

These scriptures are a few of the many in God’s word enjoining upon believers a unity of spirit, mind, purpose and objective in our fellowship with God in Christ and with each other. Only as brethren are united in love, spirit and goodwill can they maintain that scriptural unity which is pleasing to our Father and edifying to each other. Work for Jesus and worship to the Father by a united band of disciples is pleasurable participation indeed.

The bases of all scriptural unity is the word of God, the Holy Spirit given revelation spoken and written by Jesus and His inspired apostles. Only as that truth is taught and received as the word of God will brethren be united (1 Thess. 2:13; 3:9-10). “And the multitude of them that believed were of one heart and soul: and not one of them said that ought of the things which he possessed was his own; but they had all things common” (Acts 4:32). The grounds of our unity as God’s children is our common faith in Jesus and in the common salvation provided us by God in Christ and revealed in the scriptures (Jude 3-4; Eph. 3:1-13; Rom. 10:17; 1 John 5:4-13).

The Psalmist said, “Behold, how good and how pleasant it is for brethren to dwell together in unity” (Psa. 133:1). Those of us who have been privileged to be members of congregations where there is a true love for Christ and for each other, and a deep, abiding respect for truth, know the certainty of the truth whereof the Psalmist spoke. Those who have been members of congregations where there is confusion, strife, parties and every evil deed, know the heartaches, sorrows, sighing, and debilitating declination of spiritual strength and growth in such divisive circumstances.

Scriptural unity, that unity taught and produced by the Holy Spirit, is absolutely necessary for our best service to God, to a full cooperation with brethren, and to our own spiritual growth and development. We are to make a definite effort toward such unity (Eph. 4:3). This we will do by much study and practice of God’s word, by great faith, by prayer, by a spirit of cooperation and good will toward brethren; and by bearing the infirmities of the weak as far as possible, consistent with but short of a compromise of God’s will (Rom. 15:1-3; Eph. 2:2; 1 Cor. 9:19-23).

Christians are generally led into a spirit of unity or divisiveness by their leaders, by whatever disposition elders and preachers cultivate within and among themselves and display to a congregation. Brethren rarely rise, as a congregation, above the quality and kind of leadership they have. This is true of nations, families, and of churches. If an eldership is pure, holy, lovers of truth and of people, with initiative, foresight and faith to do God’s will and go forward in His work, then a congregation will be of the same mind. If pastors are indifferent, lazy, ignorant, opinionated, tight-fisted, having little faith and willingness to “launch out into the deep,” then a church will be of the same caliber.

Foremost and absolutely necessary to internal unity, and spiritual and numerical growth, are high quality, well-qualified men who are bishops (1 Tim. 3:1-7; Titus 1:5-9). These men must be able and willing to work together, to pray, visit, worship, weep, discipline and think together. Often elders are divided over the most insignificant matters. In too many cases they spend their time and energy discussing and looking after material matters which most any man in the church could see about. Too often they are “check-book” elders, a board of business men, looking after contributions, paying of bills, deciding how to spend the money, to the great neglect of their true spiritual work. A united presbytery will mean a united congregation. A church whose overseers stand together as one man in the gospel, of the same mind and judgment, will experience comparatively few problems. A church which follows spiritual-minded elders will prosper in every way. Unfortunately many elderships are not deeply spiritual men, or have some unqualified men within them; many lack energy to study, know, teach and do God’s will; many have strife and alienation among themselves and aloofness from the people they are supposed to lead, souls they are commissioned to tend and guard (Heb. 13:17; 1 Peter 5:1-4); and many are so opinion-ridden that they destroy themselves and a church as an effective voice and influence for truth, both in their communities and among brethren. Mark it well! A church will be strong or weak, knowledgeable or uninformed, aggressive or asleep, approved or apostate, interested or unconcerned, working or shirking, as are their elders. A united, working church will reflect a united, working presbytery.

Preachers, too, have much to do with the atmosphere, feelings, attitudes and spiritual habits of brethren where they preach and with whom they work. Preachers are influential men. They can always have a following. Some brethren, like Masons in their lodge, will love and follow a preacher whether he be right or wrong. He may be altogether a hinderance and hurt to a church but a “personality cult” loses sight of the truth and welfare of the cause of Christ, and will do his bidding. Preachers can destroy or cultivate unity, just as elders can. Preachers can be (and should be) great builders in the Lord’s house. They are “wise” builders if they abide in truth, live godly in Jesus, refrain from hobbies and opinions, and encourage brethren unto every good work. If a preacher will show himself an example of the believer “in word, in manner of life, in love, in faith, in purity,” and ” if thou put the brethren in mind of these things, thou shalt be a good minister of Christ Jesus,” then he will be a blessing to brethren generally and to a church where he labors regularly in particular (1 Tim. 4:12, 6).

In our present time there is far too much emphasis on various opinions by many preachers. Numbers of congregations are being needlessly divided. Many preachers leave no matters in the realm of personal judgment, preference, and individual rights. To try to dictate and regulate every personal, private right of judgment and practice by God’s word is wrong and divisive. At a time in the world’s history when faithful preachers and strong, aggressive, united churches are needed so badly, and when there are great, major spiritual issues and conditions which need the truth of God so badly, we are fractured and greatly alienated, and our forces decimated, by various ideas and opinions of brethren, especially of preachers. We are foolish indeed if we cannot see how we nullify our effectiveness and influence when arguing, strife, ill will and division over opinions and judgments have replaced truth, love of God and brethren. The unity of the Spirit is vital to the proclamation of the gospel of Christ to lost men, and appealing to them with our lives, love and practices. No one wants to be numbered among a warring, fighting, factious, fractious body of people who cannot get along among themselves. Yet many “faithful” churches are just that, and some of them think they are doing God’s will and being God’s faithful people in this manner. As a preacher, I say that if preachers would get their bearings and eliminate their opinionated preaching, then they as a body of men among brethren could have a tremendous influence upon elders and brethren in general in bringing about more favorable conditions for real spiritual and numerical growth among true churches of our Lord. We have so much that needs doing in and for this old sinful world. How tragic that we waste so much energy and time on destroying rather than building. Churches are built on truth, the teaching and practice of it, and not just by fighting error and discussing opinions of brethren.

A close, working, confiding relationship between elders and a preacher is essential to a good work in a local church. Their work is not contradictory nor in opposition. Their work together in teaching and leading God’s people is mutually constructive. So often elders want to ignore and be independent of a preacher. They care not for his advice, thoughts and counsel. They conduct their affairs as if they had one job and he another, with no overlapping areas of interest and responsibility. Wise indeed are elders and preachers who benefit from the other’s wisdom and knowledge.

Many churches are now appointing qualified preachers as one of the elders of the church. In my judgment this is wise in most cases, contributes to stability, and is beneficial to the work. As a general rule a preacher of experience, age, maturity and knowledge has much to contribute to an eldership which others, especially younger elders, have not yet attained to.

A well-informed church will be a working, interested, united church. The more brethren know what their pastors are thinking and doing, the more the church is abreast of plans, events, problems, etc., within the congregation, informed and led by their elders and preacher, will there be internal unity. A secretive eldership, which rules and commands instead of leading and teaching, will eventually foster discontent and strife within a church. Brethren will do and be their best when they are informed and taught. After all, a church is a body of God’s children voluntarily working and worshiping together by their own choice. Each faithful Christian should have opportunity and encouragement to do their best and develop their talents in God’s service in every faithful church. Elders rule best who inform, teach and set an example before the church. There are times and problems which arise which elders know about and deal with, which would be harmful to the church if public announcement or information were immediately made known. Some personal problems that people have which elders and preachers have to deal with do not need to become public property. But there should be few secrets in a church if we expect brethren to love each other, help one another, and work together for our Lord Jesus Christ.

Then there is work, real work, which is absolutely essential to internal peace and unity. Our faith is shown by our works of love, and our works are necessary to salvation and will not be in vain (Gal. 5:6; James 2:1426; Phil. 2:12; 1 Cor. 15:58). A child of God is a busy person. There is more to do than we will ever get done. We never catch up. We never ask the question, “What is there for me to do?”

An idle mind is still the devil’s workshop. Lazy people get into trouble. Busy people have no time to waste in evil thoughts, idle talk, gossip, back-biting, harsh criticisms, etc., sinful practices which cause wounds, separations and sin. Had David stayed busy, going out with his soldiers to battle in the springtime, he would not have fallen into sin, as he did in his idleness (2 Sam. 11:1).

There is so much to be done: study, memorize, pray, teach, and visit, visit, visit. There is not enough visiting being done by the people of God. (I am not speaking of socializing, eating, etc.) We need to visit every prospect whose name we obtain and every visitor at our services. We need to visit the aged, sick, spiritually weak, erring and troubled in heart. We need to visit in homes to teach the scriptures. Most conversions come by private influence and effort. A church will grow when the members are involved in visiting, in being interested in others. Elders should visit the homes of members whose souls they are guarding. Preachers should visit to teach the word and to encourage people to do God’s will. Deacons need to visit, especially the aged, sick and needy among the saints.

There is nothing new to be done by God’s people. Those lives and deeds of faith which make for strong, growing churches are as old as the New Testament. There is no substitute for the love of God, of Jesus, of the Holy Spirit, of the Scriptures, of brethren, faith, works and a godly life in Christ. The church which is busy learning and doing these will be a growing, loving, peaceful, united church.

Truth Magazine XXI: 27, pp. 422-424
July 14, 1977

By Harry Pickup, Jr.

The greatest commission even given to men is the one Christ gave to His apostles: “go ye into all the world and preach the gospel.” The book of Acts is the inspired, though partial, history of the fulfillment of this commission. The responsibility for world evangelism includes more than Christ’s personally chosen apostles. This is apparent from the facts as recorded in Acts and the epistles. When the Jerusalem church was “scattered abroad,” “except the apostles,” all went “about preaching the word” (Acts 8:1-4). Upon hearing of the conversion of Jews and Gentiles in Antioch, the Jerusalem church “sent forth Barnabas.” For a “whole year” Barnabas and Saul assembled with the church and “taught much people” (Acts 11:26). Sometime later, there were both “prophets and teachers” in the church (Acts 13:1). The Antioch church cooperated with the Holy Spirit in sending Barnabas and Saul to preach the gospel in foreign cities (Acts 13:1-3).

Years later, while Timothy was preaching in Ephesus, he received an epistle from Paul in which the church -God’s Saved people-were described as being “the pillar and ground of the truth” (1 Tim. 3:15). There are only two ways in which the church can be the pillar and ground of the truth! (1) The church may be the foundation upon which truth rests, being responsible both for the revealing of truth and for validating the certainty of the truth. (2) Or, the church may be the means by which the truth revealed and certified by the Holy Spirit is made known to a lost world.

The former possibility is inconsistent with both facts and doctrine. The Holy Spirit revealed the truth through men as a result of Christ’s prayer to the father (cp. John 14:16, 26 and John 15:26). When men believed and obeyed the truth revealed, the church was said to exist (Acts 2). The Holy Spirit assured men of the truthfulness of the revelation by the confirming signs of miracles. “Our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance” (1 Thess. 1:5). The facts are that the truth produced the church; not that the church produced the truth.

That the “church is the pillar and ground of the truth” in the sense of being responsible for the gospel’s proclamation is consistent with both facts and doctrine. For example, the Thessalonian church existed because individuals had “received,” “accepted” and “worked” the word of the gospel (cp. 1 Thess. 1:6 and 2:13). Then in turn they “sounded forth the word of the Lord” (1:8). The church proclaims the word actually as it supports and provides those who personally teach it (Phil. 1:5; 2:25). Figuratively the church proclaims the gospel through the behavior of Christians. “Behavior in the house of God” is the occasion for Paul’s writing the first epistle to Timothy.

We think of the church as an army (Eph. 6:10f) and have in mind the duty of the Lord’s army, then we may naturally employ the terms “strategy” and “tactics.” Strategy is “the art of military command as applied to the overall planning and conduct of a large-scale combat operation” (American Heritage Dictionary of the English Language). Tactics “is the technique of securing the objectives designated by strategy” (Ibid.), To illustrate, World War II was strategically an “air” war. Tactically this strategy was carried out by bombers, fighter-planes and paratroopers.

The strategy of converting men to Christ we learn from specific facts of revelation. The tactics we learn principally by observing the incidents connected with the facts and by applying common sense. The strategy never varies; it is always the same-preaching the gospel. The tactics often vary according to the opportunity and circumstances. The strategy can never be improved upon; therefore it should never be changed nor deviated from. The tactics may often be improved upon; circumstances will vary; therefore they may be changed frequently.

Men with “good and honest hearts” were found often in unexpected places. The gospel containing God’s plan of righteousness saved men of varying nationalities, cultures and backgrounds. It pierced the prejudices of some steeped in Judaism and who lived and served at its center. “And a great company of the priests were obedient to the faith” (Acts 6:7). It was none the less able to dispel the crass materialism of idolatry. “But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite”– an Athenian priest (Acts 17:34).

It made men willing to exchange the glory of their history and heritage-both of which had been the foundation and confidence of their living-for the glory in Christ Jesus. “Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord” (Phil. 3:7,8).

It informed men how to become free of the horrible mastery of flesh. Not only men enslaved by the natural passions of the flesh but even those who had steeped themselves in the perversions of the flesh were made free. More than informing them, “it brought to light life and immortality” through Christ. “And such were some of you: but ye were washed, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God” (1 Cor. 6:11).

The gospel converted men of high and low stations in life. A Roman centurion became a volunteer in the Lord’s army having obeyed the gospel (Acts 10). The treasurer of the Ethiopian queen, Candace, became a Christian upon hearing, believing and obeying the gospel (Acts 8:26f). Crispus, the ruler of the synagogue in Corinth “believed in the Lord with all his house” (Acts 18:8). Women of considerable importance also obeyed the gospel (Acts 18:8). Lydia, a woman merchant of valuable goods, “gave heed unto the things spoken by Paul” and was “baptized” (Acts 16:14, 15).

The gospel was powerfully effective in unusual places. Who would ever have supposed that men who lived “in Caesar’s household” would be susceptible to the gospel’s call (Phil. 4:22)? Who could believe that men who did not know the meaning of restraint when it came to matters of the flesh would be likely to listen to the purity of the gospel? Even though the name “Corinth” stood for all that was base and immoral the Lord revealed to Paul that “I have much people in this city” (Acts 18:10). And, as always, He was right! Who would have thought that men of hateful dispositions could ever be appealed to by love expressed in the gospel? “For we also were once . . . serving divers lusts, and pleasures, living in malice and envy, hateful, hating one another …. But when the kindness of God our Savior, and his love toward man, appeared . . . he saved us” (Tit. 3:3,5).

Tactically speaking, various means were used to reach men with the gospel. Paul wrote the ‘Corinthians that he “became all things to all men that I by all means may save some” (1 Cor. 9:22). Paul freed himself from personal obligations to any particular person in order that he might voluntarily become a servant to all men-specifically, those who need him most. He explains his meaning by the use of illustrations. He assumed their nationality, their legal obligations, even their personal difficulties, in order that we may be able to reach them with the gospel. He is not saying that he changed the gospel to suit each individual’s preference. He refers to the accommodation of himself and not the gospel. These are his tactics in the strategy of converting men to Christ.

The gospel was preached publicly and privately, in the assembly of the saints and in places not under the control of Christians. In Antioch Barnabas and Saul taught for a “whole year” in the assembly of the church (Acts 11:26). In the unusual place of a Roman cell Paul and Silas used the occasion “to speak the word of the Lord” (Acts 16:32). For two years, while he lived in Rome, guarded by a Roman soldier and awaiting trial he received men into his own hired dwelling “preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ” (Acts 28:30, 31).

Christians used means and methods modern to their times in the preaching of the gospel. The synagogues were places where the Jews assembled to be instructed in the Law and in those matters indirectly involved in living as they believed that they should. Upon occasions they invited others not of their own company to address them. For example, Paul used such a place for three months, “reasoning and persuading as to the things concerning the kingdom of God” (Acts 19:8). When circumstances prevented him from doing this longer he went to a school of the day and made use of their facilities. “He departed from them, and separated the disciples, reasoning daily in the school of Tyrannus” (Acts 19:9). We are left in doubt as to whether he simply used their facilities, much as we would “rent” a building today, or whether he was involved with their curriculum. The point is that he used this “modern” means to preach the gospel. Information was passed in New Testament times by letter writing. Paul wrote letters to the brethren in Colosse and Laodicea. He then urged each of them to exchange information (Col. 4:16).

Many of the methods and means which churches use today originated in earlier times and were better suited to other circumstances. The best example of this probably is the “gospel meeting.” Years ago when the pace was different and about the same for all men-the “agrarian time”-the summer time before harvest was a good time to preach a “protracted” series of sermons. Many came consistently to hear the gospel. They were impelled to evaluate their faith and plight in the light of “the faith.” Facts and proof were offered again and again. Variety was not in the substance of facts proclaimed but in the form in which they were presented. Due to changed circumstances “gospel meetings” no longer serve the same purpose. Wise brethren do not stop having protracted series, they simply adapt them to other purposes.

The ease with which men can be educated has made men much more knowledgeable and desirous of education. Never before in the history of man have there been as many schools and as many varieties of them. Formal education is an established fact of life.

The only subject in which we appear to be behind the times in teaching is the gospel. Many of our programs are continued not because they are practical but because they are traditional. The “bible studies” on Sunday and Wednesday nights are cases in point. The real tragedy in all of this is that we have the ability and means to make the necessary corrections. If more effective means for biblical instruction can be found by all means use them to replace the less productive means.

We are not lacking in talent to conceive more effective tactics nor in the money to implement them. Meeting houses are easily available as conveniences to this end. In my judgment, we are principally lacking the will to do it. We have people sufficiently talented to improve and develop better merchandising methods. Many Christians are actively efficient in secular education. If we put our minds to work and enforced our personal judgments we could be more capable in spiritual instruction.

Why not select men especially qualified to teach particularly needed Bible subjects to truly interested men for about the same length of time as most of our gospel meetings? Do it in the same way that medical men have seminars. Encourage those to attend who have a real need to learn the subject and who are able and willing to participate sufficiently to accomplish the end. Provide outlines and materials in addition to the basic text of the scriptures. Assign lessons and give examinations to determine the success of the program.

Let churches prepare men of “faithfulness and ability” to preach. Give both factual and practical courses. Let the older evangelists “pass on the torch”–“commit thou” (2 Tim. 2:2)–to younger men. Such lessons could be presented in intensified studies on a weekend or as a “two-week vacation time” class. Christians in out-lying areas, who have little opportunity to associate with larger numbers of Christians, could be invited. Expenses could be minimized by inviting the visitors to stay in the homes of Christians–“using hospitality one to another” (1 Peter 4:9). In this manner, those who are better adapted to “hospitality” than to “academics” could work together toward the same end. Each one, as he is particularly qualified, could be serving.

Supporting those who labor in the gospel, especially in remote areas where numbers are few and help is meager, could be much improved. Christians are fairly well educated as to the fact of this need; we are lacking in knowing how to best accomplish it. Many preachers in such places are “strangers” to their supporters. Many churches seem to prefer to support many men partially rather than to support one man completely. In my judgment, this method is untenable. It requires that preachers spend a disproportionate amount of time “keeping the support” coming. To the “giving” brethren the “receiving” brother is usually just a name on a check or in a report. The relationship is tenuous at best. Nothing more serious than having to repair an air conditioner can break it.

However, if both “receiving” and “giving” brethren are real acquaintances-Paul and Philippi-many problems could be solved. Know each other; learn each other; talk and pray together. Few churches support a man at home without intimate knowledge of him. There is even more reason to do this between people who will work together while separated by considerable distance.

There is no reason to change the strategy of conversion. To do so is sinful and produces denominationalism with an incorrect emphasis upon the social needs of men. However, there is real need for and reason to change the tactics of conversion. To do so will cause us to be more productive as “the pillar and ground of the truth.”

Truth Magazine XXI: 27, pp. 419-421
July 14, 1977

By Mike Willis

The material in this issue and the next one is designed to discuss the work of the Lord’s church. Although an entire issue could be devoted to this subject in which the scriptures were presented to discuss what works the Lord has given the church to do and another entire issue could be devoted to the unscriptural activities in which our brethren are involved, that is not the purpose of these issues. These issues are designed to discuss problems within the body of Christ pertaining to some of the activities in which we are involved. Secondly, I have asked a number of brethren involved in special programs of work to give us an assessment of that part of their work to relate to you what others are doing.

Far too many congregations are doing absolutely nothing except to “keep house” for the Lord. The members faithfully attend the public worship services, engage in the proper acts of worship, decry the sin of denominationalism (and any other “isms”), and go home “until we meet again.” Baptisms are not occurring; souls are not being restored. When one asks the members of such a congregation why they are not growing, they blame the world. While I am perfectly willing to admit that the “world” is more preoccupied with materialism than it was some decades before, I fear that we might be blaming the world for our own failures. We cannot excuse ourselves for our own lack of growth until we have tried every scriptural method of reaching the world around us which is available to us.

What we have done, however, is to conduct the public worship services and have said, “Here is the gospel; if the world wants it, let it come and get it.” When they do not show up at the public worship services, we somehow feel that we have discharged our duty to them. Jesus said, “Go into all the world.” He did not say, “Invite the world and if they do not come, you are excused.” We have a responsibility to take the gospel to the world around us. But, indeed, that is not all that is being done in the field of evangelism.

Twice a year, we conduct a “gospel meeting.” The gospel meetings are designed to win the lost to Christ. Yet, in large metropolitan areas, they are meticulously scheduled in order that they not conflict with other meetings in the area. Why? Because the world will not come if so many meetings are conducted in one week? Absolutely not! Rather, what has happened is that the crowds are made up of visiting brethren from other congregations in the vicinity. When several meetings are in progress in one week, the congregation will not have a crowd of visitors from other congregations. We have forgotten our primary purpose in having a “gospel meeting.” Gospel meetings are designed to bring the lost to Christ, not to bring visiting brethren to a particular congregation. We simply must wake up to the fact that something different must be done by the members of the local congregation to make gospel meetings a successful means of winning souls to Christ. Hence, I have asked that a couple of articles be written about gospel meetings: (1) one is to suggest means whereby the local churches can work to have a successful gospel meeting; (2) the other suggests to the preacher that he plan his sermons with the idea of leading someone to Christ. Both of these articles will be-very practical and useful to local churches and preachers.

Another aspect of the local work which has been given some serious examination is the publication of church bulletins. I receive a number of bulletins from congregations located all over the country. I have taken the time to write to many of the ones responsible for putting out these bulletins to help me to assess what is being done through the bulletins published by the local church. I think that you will be interested in some of the things which I want to suggest regarding your local bulletin.

Another important series in this special is on the usage of various new methods to reach the lost. Brethren across the country are using call-in radio programs, preacher training programs, fair booths, lectureships, and personal work programs as special programs of work. I think that you will be interested in reading what they think that these special programs have done to help the local church and to cause it to grow.

We have also received an article on the elders’ role in the local church to show the importance of the elders being leaders in the local church. I have known of several churches which were dying on the vine because of elderships which were unwilling to press forward with new, scriptural programs of work. Many times the deacons and members were having to push the elders into taking the initiative to get something done. Hence, one article in this special issue will consider the work of the elders in leading the church to do the works which God has given it to do.

I sincerely hope that this special of Truth Magazine will be useful to local congregations across this great land. If the articles in this and the next issue of the paper will cause some elderships to realistically assess what is being done to promote the gospel of Christ in the area of the country in which they live, it will have served its purpose. Any church which is not making some headway toward winning souls for Christ had better get concerned. A few funerals will cause any church to die. I pray that we will all use this as an opportunity to look at ourselves in order that we might do a better job of “planting and watering.”

Truth Magazine XXI: 27, p. 418
July 14, 1977

By A. C. Grider

We have been telling our liberal brethren that their defense of benevolent organizations was paving the way for the destruction of the last particle of distinction between the Lord’s Church and the denominations. We have been telling them their defense of these benevolent societies could and would be used in the field of evangelism and would reduce the Lord’s Church to a mere denomination. We have now reached that point!

Observe: The liberals have said, “God told us to care for orphans but He did not tell us how to care for them.” Then they argue that it is scriptural for churches of Christ to build and maintain benevolent societies through which to care for orphans. I want you to let that sink in for a minute. They say that since God said care for orphans and did not tell us how to do it, that means the churches can work through benevolent societies. That sounds like it might be right. But, is it? Is it true that if God says do something and does not tell how to do it that it means the churches can work through a body separate and apart from the church? If it is not true, then everything the liberals have said in defense of the benevolent societies falls flat and they have a foot in their mouth. But if it is true, then the liberals have both feet in their mouth.

In the September 1963 issue of the Herald of Truth Newsletter, Willard Collins had an editorial entitled “Go With God’s Plan.” The first sentence in paragraph three said, “God did not specify any particular method for us to use in spreading the gospel of Christ.” Now, to start with, Collins says we should go with God’s plan! But then he declares that God does not have a plan. So Collins has God saying do it how I said, but I did not say how!

But let us apply the liberal’s position in benevolence to this matter. The Lord said help orphans but did not tell how, so we can have the churches to build benevolent societies through which to do it. And the Lord said spread the gospel but he did not tell us how to do it, so we can build missionary societies through which to get the job done.

Now one of two things is true. Either the liberal brethren do not believe what they teach relative to benevolent societies, or they do believe in church support of Missionary Societies. Actually there is no doubt that the latter is true. That is why no liberal preacher among us condemns any innovation among us.

Brethren, all of these man-made societies are in this thing together. I doubt if they have entered into an agreement not to condemn each other’s apostasy. They may not even be aware that they should condemn any departure. If they can not see in their own, “brain storms” an apostasy, how can we expect them to see any departure anywhere. They are to be pitied. Satan is using these men and these machines to damn arid destroy the Church of the Lord. Satan could not check the growth of the church from without, so he came within and through these men started the church marching in the direction of a complete and total apostasy.

Pray for these men that they will repent and return to the New Testament. Pray for these societies that they should die the death that all man-started societies within the church should die. Pray for faithful brethren that they shall always remain faithful. Pray for the churches that as many as possibly can will be saved from the fall.

Truth Magazine XXI: 26, p. 413
June 30, 1977