Truth Magazine

By Connie W. Adams

When Truth Magazine began in the fall of 1956, the sponsoring church issue had been brewing since shortly after the end of World War II. As American servicemen came home from Europe and the Pacific with images of the horrors of war stamped in their minds, a new wave of evangelistic fervor surged through the hearts of many brethren. This admirable zeal was tainted by a failure to keep in focus what the New Testament taught about the work and organization of the church. That the local church was obligated to preach the gospel at home and abroad to the limit of its ability was not in doubt. But the limitations upon the oversight of local church elders was not so clearly perceived. This zeal without knowledge gave rise to the sponsoring church.

Just What Is a Sponsoring Church?

A sponsoring church is one that assumes a program of work, accepts responsibility for funding it and then solicits other congregations to pro-vide the money. The elders of that sponsoring church agree to oversee the work, guarantee the expense, provide what funding they are able and then rely on other congregations to send them the funds to accomplish the work. In this arrangement, a local church eldership assumes a work which it alone is not able to do, a work to which all congregations sustain the same relationship.

In the early part of this century, the church at Henderson, Tennessee began such a work. Under the elders there, evangelists were to be sent out into western Tennessee and Kentucky, northern Mississippi, northeastern Arkansas, and southeastern Missouri. The Henderson elders offered them-selves to choose the men, send them out and see to the work, and asked other congregations to provide the funding. David Lipscomb was still editor of the Gospel Advocate and opened fire on the plan with heavy artillery. He saw it as a died-in-the-wool missionary society which was made no better for being under the elders of the Henderson church. Under such fire, the plan withered and died.

Revised Versions

After World War II, the sponsoring church was reborn. The Union Avenue church in Memphis, Tennessee decided to become a sponsoring church for the work in Japan. The church in Brownsville, Texas sponsored the work in Italy and the Broadway church in Lubbock, Texas became sponsor for the work in Germany. After the first wave of excitement and enthusiasm had faded somewhat, opposition was raised to such plans. Articles began to appear in the Gospel Guardian and this opened a loud controversy taken up by the Gospel Advocate. Numerous articles began to appear on the subject of church cooperation. Those opposed to the sponsoring church arrangement were soon dubbed “anti-cooperation.” The Preceptor which began in 1951, also took aim on this subject and opposed the sponsoring church. It became commonplace for men who wanted to go overseas to preach, to find a sponsoring church. That practice persists to the present hour.

The signature sponsoring church effort began in 1951 when two young preachers, James Walter Nichols and James D. Willeford, brought a plan which they had used on a more limited scale in the Midwest, to the elders of the Fifth and Highland church in Abilene, Texas. It was a plan for a nationwide network radio program. The elders agreed to accept the sponsorship of this program. I heard the first broadcast in the home of one of the elders of the West End church in Atlanta, Georgia. As the program expanded to television and monetary demands became greater, the solicitations became more fervent. Soon one of the elders devoted full time to traveling the country seeking funding for the work. Area representatives were chosen over the nation.

Truth Magazine and the Controversy

When Truth Magazine began, it was nearly a year be-fore direct reference was made to a sponsoring church and even longer before Herald of Truth was singled out. Early issues of the paper carried articles on a variety of subjects, many of them aimed at modernism which was a real threat in the Chicago area where the paper was born. But there were early articles on Bible authority and on controversy and attitudes which ought to prevail in the wake of it. In December 1956 there was a reprint of an article on “Church Cooperation” by H. Leo Boles which appeared in the Gospel Advocate in 1932. Ray Ferris followed with an article in February 1957 on “What Is Autonomy?” In March 1957, Bryan Vinson, Jr. had an editorial on “Our Level of Discussion” in which he mentioned that Herald of Truth (and some other subjects) were being defended on an emotional level rather than a studied scriptural investigation. In 1958 various articles appeared which mentioned the sponsoring church along with church supported benevolent institutions.

In April 1959, Morris W.R. Bailey of Canada, wrote on “When Is a Practice Unscriptural?” In it he dealt with the sponsoring church and the Herald of Truth in particular. In October 1959, Harry Pickup, Jr. wrote on “The Oversight of Elders.” In 1959-60 Cecil Willis wrote a series on “All-Sufficiency” which dealt with this subject. During these years there were reports of several debates among brethren on this subject. These included both of the Cogdill-Woods debates (Birmingham, Alabama and Newbern, Tennessee), the Flannery-Inman debate in Columbus, Ohio, and the Grider-Woods debate in Louisville, Kentucky.

Perhaps the best article of all to that time, was the one by Bryan Vinson, Sr. in November 1961 (“Some Basic Facts Considered”) in which he cited arguments made against the sponsoring church by Foy E. Wallace, Jr. Among them, Wallace had argued that the sponsoring church violated the scriptural limitations placed on elders in 1 Peter 5:2 where they are charged to oversee “the flock among you.” He charged that the sponsoring church created an inequality among churches, sort of a system of religious feudalism. He said it made brotherhood elders of these men and argued that was a step in the direction of Rome. He further argued that this practice created an interdependence of churches without scriptural warrant.

In June 1963, editor Cecil Willis unleased heavy bombardment on the practice with an article on “Brotherhood Elders.” In 1966 Cecil Willis debated Clifton Inman at Parkersburg, West Virginia and thoroughly exploded the argument usually made for the Herald of Truth that it was an “expedient” way to preach the gospel. Willis showed not only that the practice violated scriptural teaching on the work and oversight of elders, but he produced several charts showing from financial reports from the Highland church that it was costing huge sums of money just to “grease the machinery.” He showed how many gospel preachers could be supported at current levels by the funds used to solicit more support. He further questioned the expediency of any-thing which had produced so much tension and division among brethren.

Effectiveness

There can be no doubt that the material published in the paper had a telling effect in helping to salvage scores of congregations and hundreds of brethren, particularly in the Ohio Valley and Upper Midwest who otherwise would have followed the multitude to do evil. The influence of Cecil Willis, Earl Robertson, William Wallace, James P. Needham, and the earlier work of Bryan Vinson, Jr. and Sr., Leslie Diestelkamp, Gordon Pennock, Ray Ferris, and others, made a great difference. There are many faithful churches now in these areas where men are laboring today due to the hard work and unrelenting teaching of these good men and those who assisted them. When the history of the work is written, if it is accurately done, the effect this paper and its writers had on the study and thinking of brethren during these turbulent years will be profound. The abuse they suffered in the process was beyond imagination for those who did not experience it.

Guardian of Truth XLI: 1 p. 3-4January 2, 1997

By Don Willis

The church of the New Testament era was a growing church! About 3,000 individuals obeyed the gospel on the day of Pentecost (Acts 2:41). As truth was preached, the Lord added additional souls on a daily basis (Acts 2:47). Multitudes were added to the Lord (Acts 5:14). Later, “the number of the disciples was multiplied” (Acts 6:1).

Jewish persecution brought havoc to the church; thus, disciples were scattered. Everywhere they went, they carried the message of salvation (Acts 8:4). This is reminiscent of the scattering of the nations at the tower of Babel. In order to accomplish God’s purposes, mankind needed to scatter across the continents of the world. Thus, God con-fused their language. In order for Christians to go carry the message, persecution drove them from Jerusalem. “Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord” (Acts 11:19-21).

Jesus commanded the apostles to go preach the gospel to every creature (Matt.28:19; Mark 16:15-16), with the further command to teach them to observe that which Jesus commanded the apostles (Matt.28:20). “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). “For when for the time ye ought to be teachers…” (Heb. 5:12).

The gospel of Jesus Christ is the power of God unto salvation (Rom.1:16). We are not to be ashamed of this gospel, and are debtors to share this great truth with others (Romans I context). Christians are to grow in the grace and knowledge of the Lord (2 Pet. 3:18). We are to seek individuals to teach and turn to the Lord.

Christians live in cities, communities, and subdivisions. We are here for a purpose: that Christ may be seen living in us! Early Christians were “praising God, and having favor with all the people” (Acts 2:47). “Ye are our epistle written in our hearts, known and read of all men” (2 Cor. 3:2). In our communities, Christians are a “sweet savour of Christ,” an example of godliness, a beacon of the Lord’s light. Truly, we are the “savour of death to death, and life unto life” (2 Cor. 2:14-17). We dare not fail!

Ezekiel was God’s “watchman” unto Israel. “But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand” (Ezek. 33:6, my emphasis, DW). The only way God’s word can be taken unto the lost is by God’s people! We are “debtors” to the lost.

The diminishing number of baptisms must be laid at our feet! The gospel is still powerful. There are growing numbers of people in our communities. All of these have souls. These can and must be reached with the pure gospel of Jesus Christ. God does not save people by miraculous intervention! His only means to reach the lost is by his people  you and me!

Nehemiah told his people to be ready to fight and work (Neh. 4:17)! We must fight the good fight of faith, we must content earnestly for the faith, we must stand like men. And, we need to commend those who are able and ready to publicly defend the truth of God. This is a time in which work must be done! One cannot fight with his brethren and work at the same time. We cannot fight among our-selves! We are workers “together.” As each individual performs the work of Christ as he is capable, the church will be built up (Eph. 4:16). The church is not one member, but many. Each member has different talents to be utilized for the growth of the Lord’s work (read 1 Cor.12).

For the church to grow now and in the 21st century, we need to renew some attitudes.

A Desire to Grow

We cannot be satisfied with the status-quo! A church may have 100-500 members and think of the great work that is being done; when in reality all we are doing is meeting to worship (and meeting for worship is required of God). In order to please God, the lost must hear the truth! We are the instrument!

A Plan To Grow

Nothing planned, nothing accomplished! First, the attitude within the congregation will need to be fine tuned to the lost. Paul said he became all things to all men (1 Cor. 9:19-23) and so must we. We must provide the atmosphere in which to learn: love that cares, patience and long suffering in reaching out to the lost. One is not seeking to “skin the sectarians,” but to win souls to Jesus Christ! “For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor. 2:2). “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God…. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men” (1 Cor. 1:18, 23-25).

Second, pettiness must be put aside. The Devil raises internal issues that will consume all the time of the elders and preachers. The Devil will win  because he will divert us from the task of God: converting lost individuals unto the Lord. “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Gal. 5:15).

An Effort To Grow

Invite people! An attitude must be born within the congregation of mutual love and appreciation. When this love is present, and brethren enjoy the assembling, effort will be expanded to invite the lost into the midst. As long as we are bickering, biting, fussing, and fighting one another, it is useless to invite the lost.

Give challenges to the membership to grow! Set some goals! Try a little harder! Each new individual that is encouraged to attend represents one very precious soul, worth more than all the treasures of the earth (Matt. 16:26).

You invite people! Canvas your own street, subdivision, office staff, fellow workers! Talk about Jesus when you fill the auto gas tank. Direct the discussion at the grocery store. Always tell others that you are a Christian, and offer to pick them up and bring them to worship.

Set up a Bible study in your home or in the home of a friend. Invite others about the same age. Enjoy the study and point people to the Lord! Possibly, use the Jule Miller video series. These have been used (when they were only slides) most of my preaching life with tremendous success! Carry gospel tracts in your purse. Some churches are using a first principle tape a month. Carry one in your possession at all times, and offer to let some have it. Do something, quit bellyaching!

A Recognition of Growth

Introduce new members, restored members, plus those who are new in the congregation. Plan sermons that will strengthen new Christians (the older members have forgot-ten some of that same material). Stabilize faith. It would be practical to think back to sermons preached in the 50s, 60s and 70s. Do not be deceived into “Dale Carnegie” soft preaching. Our duty is to “preach the truth” (2 Tim. 4:2). We need to get excited with baptizing people, and quit complaining that no one will listen anymore!

A Maturing and Training of Christians

Jesus sent disciples out in two’s. Training takes place by doing. Work with one another! Be patient in going over points again and again. Be careful that “older” Christians not discourage what is being done. They will often complain: “Too much first principle preaching; not enough meat.” Most of-ten this is done by members who only frequently attend, are not involved, are not teaching other individuals.

Conclusion

Brethren, if we are not reaching the lost with the gospel, we are failing in the Great Commission! Why are denominational churches growing  if no one is interested?! “I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase” (1 Cor. 3:6-7). God’s word will not return void, but will accomplish its purpose (Isa. 55:11; Acts 11:21). But, it must be taught.

If we fail to “sound the warning” (Ezek. 33:6), God will hold us responsible. The people of the world is our goal!

Guardian of Truth XLI: 1 p. 20-21
January 2, 1997

By Connie W. Adams

When Truth Magazine began in the fall of 1956, the sponsoring church issue had been brewing since shortly after the end of World War II. As American servicemen came home from Europe and the Pacific with images of the horrors of war stamped in their minds, a new wave of evangelistic fervor surged through the hearts of many brethren. This admirable zeal was tainted by a failure to keep in focus what the New Testament taught about the work and organization of the church. That the local church was obligated to preach the gospel at home and abroad to the limit of its ability was not in doubt. But the limitations upon the oversight of local church elders was not so clearly perceived. This zeal without knowledge gave rise to the sponsoring church.

Just What Is a Sponsoring Church?

A sponsoring church is one that assumes a program of work, accepts responsibility for funding it and then solicits other congregations to pro-vide the money. The elders of that sponsoring church agree to oversee the work, guarantee the expense, provide what funding they are able and then rely on other congregations to send them the funds to accomplish the work. In this arrangement, a local church eldership assumes a work which it alone is not able to do, a work to which all congregations sustain the same relationship.

In the early part of this century, the church at Henderson, Tennessee began such a work. Under the elders there, evangelists were to be sent out into western Tennessee and Kentucky, northern Mississippi, northeastern Arkansas, and southeastern Missouri. The Henderson elders offered them-selves to choose the men, send them out and see to the work, and asked other congregations to provide the funding. David Lipscomb was still editor of the Gospel Advocate and opened fire on the plan with heavy artillery. He saw it as a died-in-the-wool missionary society which was made no better for being under the elders of the Henderson church. Under such fire, the plan withered and died.

Revised Versions

After World War II, the sponsoring church was reborn. The Union Avenue church in Memphis, Tennessee decided to become a sponsoring church for the work in Japan. The church in Brownsville, Texas sponsored the work in Italy and the Broadway church in Lubbock, Texas became sponsor for the work in Germany. After the first wave of excitement and enthusiasm had faded somewhat, opposition was raised to such plans. Articles began to appear in the Gospel Guardian and this opened a loud controversy taken up by the Gospel Advocate. Numerous articles began to appear on the subject of church cooperation. Those opposed to the sponsoring church arrangement were soon dubbed “anti-cooperation.” The Preceptor which began in 1951, also took aim on this subject and opposed the sponsoring church. It became commonplace for men who wanted to go overseas to preach, to find a sponsoring church. That practice persists to the present hour.

The signature sponsoring church effort began in 1951 when two young preachers, James Walter Nichols and James D. Willeford, brought a plan which they had used on a more limited scale in the Midwest, to the elders of the Fifth and Highland church in Abilene, Texas. It was a plan for a nationwide network radio program. The elders agreed to accept the sponsorship of this program. I heard the first broadcast in the home of one of the elders of the West End church in Atlanta, Georgia. As the program expanded to television and monetary demands became greater, the solicitations became more fervent. Soon one of the elders devoted full time to traveling the country seeking funding for the work. Area representatives were chosen over the nation.

Truth Magazine and the Controversy

When Truth Magazine began, it was nearly a year be-fore direct reference was made to a sponsoring church and even longer before Herald of Truth was singled out. Early issues of the paper carried articles on a variety of subjects, many of them aimed at modernism which was a real threat in the Chicago area where the paper was born. But there were early articles on Bible authority and on controversy and attitudes which ought to prevail in the wake of it. In December 1956 there was a reprint of an article on “Church Cooperation” by H. Leo Boles which appeared in the Gospel Advocate in 1932. Ray Ferris followed with an article in February 1957 on “What Is Autonomy?” In March 1957, Bryan Vinson, Jr. had an editorial on “Our Level of Discussion” in which he mentioned that Herald of Truth (and some other subjects) were being defended on an emotional level rather than a studied scriptural investigation. In 1958 various articles appeared which mentioned the sponsoring church along with church supported benevolent institutions.

In April 1959, Morris W.R. Bailey of Canada, wrote on “When Is a Practice Unscriptural?” In it he dealt with the sponsoring church and the Herald of Truth in particular. In October 1959, Harry Pickup, Jr. wrote on “The Oversight of Elders.” In 1959-60 Cecil Willis wrote a series on “All-Sufficiency” which dealt with this subject. During these years there were reports of several debates among brethren on this subject. These included both of the Cogdill-Woods debates (Birmingham, Alabama and Newbern, Tennessee), the Flannery-Inman debate in Columbus, Ohio, and the Grider-Woods debate in Louisville, Kentucky.

Perhaps the best article of all to that time, was the one by Bryan Vinson, Sr. in November 1961 (“Some Basic Facts Considered”) in which he cited arguments made against the sponsoring church by Foy E. Wallace, Jr. Among them, Wallace had argued that the sponsoring church violated the scriptural limitations placed on elders in 1 Peter 5:2 where they are charged to oversee “the flock among you.” He charged that the sponsoring church created an inequality among churches, sort of a system of religious feudalism. He said it made brotherhood elders of these men and argued that was a step in the direction of Rome. He further argued that this practice created an interdependence of churches without scriptural warrant.

In June 1963, editor Cecil Willis unleased heavy bombardment on the practice with an article on “Brotherhood Elders.” In 1966 Cecil Willis debated Clifton Inman at Parkersburg, West Virginia and thoroughly exploded the argument usually made for the Herald of Truth that it was an “expedient” way to preach the gospel. Willis showed not only that the practice violated scriptural teaching on the work and oversight of elders, but he produced several charts showing from financial reports from the Highland church that it was costing huge sums of money just to “grease the machinery.” He showed how many gospel preachers could be supported at current levels by the funds used to solicit more support. He further questioned the expediency of any-thing which had produced so much tension and division among brethren.

Effectiveness

There can be no doubt that the material published in the paper had a telling effect in helping to salvage scores of congregations and hundreds of brethren, particularly in the Ohio Valley and Upper Midwest who otherwise would have followed the multitude to do evil. The influence of Cecil Willis, Earl Robertson, William Wallace, James P. Needham, and the earlier work of Bryan Vinson, Jr. and Sr., Leslie Diestelkamp, Gordon Pennock, Ray Ferris, and others, made a great difference. There are many faithful churches now in these areas where men are laboring today due to the hard work and unrelenting teaching of these good men and those who assisted them. When the history of the work is written, if it is accurately done, the effect this paper and its writers had on the study and thinking of brethren during these turbulent years will be profound. The abuse they suffered in the process was beyond imagination for those who did not experience it.

Guardian of Truth XLI: 1 p. 3-4
January 2, 1997

By Irvin Himmel

Two kinds of growth may be considered: numerical and spiritual. In the New Testament one finds both kinds. Numerical growth was remarkable in the early history of the church. About three thousand people were baptized on Pentecost according to Acts 2:41. The number of the men who became believers was about five thousand in Acts 4:4. Believers were the more added to the Lord, “multitudes both of men and women” in Acts 5:14. The number of the disciples was multiplied in Acts 6:1. A “great company of the priests were obedient to the faith” in Acts 6:7.

In modem times strong emphasis is placed on numerical growth by some churches. Increase in numbers takes priority. Whatever is required to attract larger crowds, they go for it. They resort to social activities, recreational programs, entertainment and amusement, food and fun, prizes and parties, the featuring of celebrities, preaching that pleases the people, choirs and concerts, etc.

Numerical growth must be based on genuine conviction and true conversion to the Lord to be of worth. And a church that grows in numbers without spiritual development and strength is devoid of power and destitute of vitality in righteousness.

The Need for Spiritual Growth

Spiritual progress is essential for several reasons. I mention only four.

1. God expects it. When a child is born into this physical world, it is expected to grow. The heavenly Father expects every person who is “born of water and of the Spirit” (John 3:5) into the heavenly family to grow. “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Pet. 2:2). God does not want his children to be stunted, dwarfed, weak, and sickly.

2. There is hard work to be done. The redeemed are God’s vineyard, tillage, or field (1 Cor. 3:9). The call of the gospel is similar to the call issued in the parable of the la-borers in the vineyard in Matthew 20, and the command in the parable of the two sons in Matthew 21. “Go work in my vineyard.” Much of the work requires manliness, strength, and willingness to give dedicated service. Often we find ourselves in situations where difficult tasks challenge us. Paul entreated, “Be strong in the Lord, and in the power of his might” (Eph. 6:10). “Watch ye, stand fast in the faith, quit ye like men, be strong” (I Cor. 16:13).

3. There are battles to fight. Every Christian must be equipped to wage relentless warfare against the forces of evil. “Fight the good fight of faith, lay hold on eternal life” (1 Tim. 6: 12). “Thou therefore, my son, be strong in the grace that is in Christ Jesus . . . Thou therefore endure hardness, as a good soldier of Jesus Christ” (2 Tim. 2:1-3). Men who have gone before us have fought for the ancient order of things, for the purity of the church, for truth and righteousness. We must keep on fighting. We must train and inspire younger men to fight. Men who are spiritually strong are needed if the battle is to be waged successfully.

4. Severe trials will come.In every life there are painful experiences, hardships, and tests of our faith. Peter warned, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you” (1 Pet. 4:12). The trying of one’s faith is more precious than gold that perishes (1 Pet. 1:7). Hard trials prove us, keep us humble, and teach us patience. But we need strength and maturity to bear up when trials come. Instead of their overcoming the world, some Christians are so spiritually weak that they are disposed to throw up their hands and quit when sore trials and burdens confront them.

Promoting Spiritual Growth

What can a congregation do to encourage and bring about spiritual growth? How can Christians be motivated to develop themselves, to achieve fuller maturity, to make real progress in the faith? Here are a few suggestions.

1. Preach and teach the word of God. Truth is the basis of solid spiritual growth whether we are considering the individual or the church collectively. Faithful teachers and preachers never shun to declare the whole counsel of God. Nothing profitable should be kept back (Acts 20:20, 27). We are not to be as immature children, “But speaking thetruth in love, may grow up into him in all things, which is the head, even Christ” (Eph. 4:15). Spiritual enlargement and maturation is the goal. Preaching the truth in love is the means of reaching that goal. Christ is our head, so all growth is toward Christ, under the leadership of Christ, and to the honor of Christ.

2. Emphasize Jesus Christ as our pattern. Some young people regard a movie star, an athlete, or other famous personality as their role model. Some men are seen as models of Christianity who are more committed to buildings, church-related institutions, programs, and projects than to Christ the Lord. All of us, young and old alike, must look to Jesus as our pattern. Paul wrote, “Be ye followers of me, even as I also am of Christ” (1 Cor. 11:1). Paul’s foremost desire was to know Christ, “and the power of his resurrection, and the fellowship of his sufferings” (Phil. 3:10). The closer we follow in the footsteps of Jesus, the more we feel the need to grow and the more we will grow in spirituality, holiness, grace, love, forbearance, patience, etc.

3. Activate people. One who is instrumental in arousing others to action must be actively involved in the Lord’s work himself. God wants Christians to be participants not spectators. Elders make a serious mistake when they attempt to do everything themselves (an impossibility), instead of encouraging others to take responsibilities. The more members who are occupied in the work of the church, the more spiritual progress will be seen. “Exercise thyself unto godliness” (1 Tim. 4:7). We do not grow in godliness simply by listening to discussions of the subject, nor by reading passages in the Bible that enjoin godliness. We must gymnasticize or train ourselves in all that godliness implies.

4. Encourage a favorable climate. Bananas do not grow in Alaska. Polar bears do not thrive in warm climates. All living things require the appropriate atmosphere or environment. Spiritual life is no exception. Evil companionships corrupt good morals (1 Cor. 15:33). The moral climate in many homes is detrimental to spiritual growth. Husbands, wives, parents, and children must be taught to fulfill obligations in the family relationships. The bickering, backbiting, complaining, and divisiveness in the church creates the wrong climate for spiritual growth. The heart of an individual must be kept pure. Wicked thoughts and undisciplined behavior make for a bad environment in the person himself. “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, As new-born babes, desire the sincere milk of the word, that ye may grow thereby” (1 Pet. 2:1, 2).

Spiritual growth is an ongoing process. The graces named in 2 Peter 1:5-7 require daily attention. Some of us may be like the high school girl who attended a formal dinner and was seated next to a famous astronomer. She introduced herself and asked, “What is your work in life?” He replied, “I study astronomy.” “Oh,” she remarked, “I finished that last year.”

Paul gave thanks to God for the Thessalonian saints be-cause their faith was growing exceedingly, and the love of everyone toward each other abounded (2 Thess. 1:3). The future of a congregation is bright when this kind of spiritual growth is in evidence.

Guardian of Truth XLI: 1 p. 18-20
January 2, 1997