Truth Magazine

By Donnie V. Rader

On Sunday March 10, 1996, Dave King, Padro Featherstone, Clayton Curtis, and George Gibbs were appointed as the elders of the El Bethel Church of Christ in Shelbyville, Tennessee. This El Bethel church began in April 1961. This is the first time elders have been appointed here. Obviously, this was a great milestone for this congregation.

This is more than just a report about the progress of one local church. There are several things to be learned from what took place at El Bethel. It may be that sharing this would be helpful to other churches.

There Are Still Churches That Want

To Follow God’s Plan

In too many places churches have gone for as many or more years than we did without elders and have no plans or goals for elders. I see more and more churches without elders. I see some churches that have had elders in the past and that have little prospect of elders in the future.

It seems to me that there are a number of churches that really don’t want elders. It seems that there is a trend away from an eldership to a men’s business meeting as a permanent substitute. Then the shift is away from having a men’s business meeting to congregational meetings where men and women meet together to decide the business of the church. These efforts are going in the wrong direction (away from scriptural organization, Phil. 1:1) instead of shooting toward the goal of having what God revealed in his word.

The appointment of elders here will let a few places know that there are still churches that want to follow God’s plan. May our example be followed by others.

Appointing Elders Can Be Done

Peacefully and Orderly

We worked toward this goal for two years. Throughout this period we had peace and harmony. In so many places trying to appoint elders is a tense and trying time. Some will threaten to leave and take some with them if elders are appointed (especially if a certain man is appointed). At times it can be divisive to go through this process.

Not only did we not have a storm, we didn’t even have the first ripple. We were all united on the need for having elders. We were together on God’s plan for elders. We all agreed on how to go about the selection process. When all was decided and finalized, we left our last business meeting united about the outcome and supportive of the four men who would be our elders.

This was possible because of the growth and maturity of the people who make up this congregation. I have witnessed considerable growth in the two years that I have been with them.

The Plan We Followed

When I talked with the church here about moving, I asked if there was any potential for elders in the near future. Most of the men agreed that there was not only a desire to have elders, but some men who were either qualified or would be soon. One brother spoke up (with others nodding in agreement) that this church would like for me (the new preacher) to help them work toward that goal of having elders.

Within two months of our moving we laid out a plan that covered a two-year period getting ready for an elder-ship. I realize that two years isn’t necessary in some places. However, when a church has never had elders it takes some time to get the church ready for elders. Like many other places some have grown up here and now their children have obeyed the gospel and there still were no elders. I am convinced that our two years of preparation had a lot to do with things going so smoothly. Below is a summary of the plan (which we simply called “A Two Year Plan For Elders At El Bethel) we adopted and presented to the congregation:

1. The purpose of this plan: Over a period of two years (Spring of 1994 to Spring of 1996) we will think, plan, teach, and work toward having elders. The goals of the plan are: (a) Prepare the congregation to follow elders, (b)Encourage young men (who now are not qualified) to work toward being elders someday, (c) Encourage men who are either now qualified or close to being qualified to prepare themselves to accept the office of the elder-ship, (d) Encourage the congregation to pray fervently during this period about having elders at El Bethel, and (e) To see if we have men who could serve well as elders.

2. The plan: The plan that is herein suggested involves several things: (a) Announcing to the congregation the plan so all the members are informed, (b) Frequently re-minding us that we need to pray for having elders in both public and private prayers. (Note: For two years I don’t think we had a service to pass that we didn’t have some-one mention our working toward elders in the prayers.) (c) Encourage the members to talk to those they think could be qualified. Those that they feel are qualified should be encouraged to serve. Those that may be lacking in some area should be kindly encouraged to improve, change, or grow as the case may be. (d) Teach several lessons and series of lessons to help prepare the congregation and any potential elders. (e) At the end of the two years (early 96), it is agreed to ask the congregation to look among them to see if there are a plurality of men qualified to serve. If we find a plurality of men qualified and willing to serve, we will appoint them immediately (early 1996). If we do not find men qualified at the time, we will discuss in a business meeting what the potential for future elders will be. (Note: We agreed that if elders were not selected in this effort that we would keep resetting a goal and target date until finally we were organized as the Bible teaches.) Agreeing to this plan does not say that we will or must appoint elders in early 1996. It only agrees that we study it and see if we can have elders at that time.

3. The lessons and time frame: Below are the sermons and classes that we laid out before the congregation in advance. (a) In February, March, and April of 1994  a series of five sermons on “God has a plan.” This series shows that God has given us a pattern or plan to follow. Just as God has a plan for worship, the church, etc., he has a plan for each church having elders. (b) March 1994 through the rest of the year  study the book of Acts in the Sunday auditorium class. This study will give emphasis to the development of local churches. We will see how they appointed elders in a short period of time. (c) Summer 1994  A series of ten lessons on “We Are Brethren.” The emphasis here is to work together as brethren. It involves a plea to work together and not pull in different directions. This is needed when going through two critical times: selecting elders and selecting a preacher.

(d) Fall 1994  A sermon or two on why some churches don’t want elders. In this we will deal with some common ideas that stand in the way of having elders such as: “We are doing alright without elders,” men’s business meetings becoming a permanent substitute for elders and how some men are afraid of losing their “say so” if elders are appointed. (e) January and February 1995  a special study on Sunday evenings for one hour prior to services on “Leadership.” This will be six lessons. This will be for men and women. This will deal with principles of leadership. We will look at the type of things elders have to deal with. Students in the class will be asked how they think the elders should handle this or that situation. This will have three objectives: 1. Prepare men to lead. 2. Prepare wives for their husbands to lead. 3. Prepare others to understand what the elders deal with as they lead. (f) Spring 1995  a series of five lessons on “Goals For Every Church.” This will include studies on: 1. Being scriptural, 2. Growing, 3. Being united, 4. Being a clean and strong church, and 5. Developing and appointing elders. (g) Summer 1995  A series of three to five lessons on the New Testament church with an emphasis on God’s plan for the church to have elders. (h) Fall 1995  a thorough series on the eldership (ten lessons or more).

We had planned our work then we set out to work our plan. The studies climaxed with the series of ten lessons on the eldership. The sermons included: 1. The organization of the church (Oct. 8), 2. Misconceptions about elders (Oct. 29), 3. The authority of elders (Nov. 5), 4. The work of elders (Nov. 12), 5. Attitudes toward the qualifications (Nov. 19), 6. The qualifications (part 1 – Nov. 26), 7. The qualifications (part 2 – Dec. 10), 8. Responsibility toward elders (Dec. 17), 9. The elder’s wife (Dec. 24) and 10. Questions about the eldership (Dec. 31). In this study we followed H.E. Phillips’ book Scriptural Elders And Deacons as an outline and study guide. Many brought the book to services and followed by underlining and making marginal notes in the book during the sermons.

Plan For The Selection, Objections and Appointing

1. The congregation was asked to turn names in. We printed up some forms that had all the qualifications listed with two boxes to mark beside each qualification. The first was to be checked showing that you have given serious thought and study to that qualification and you feel that you understand what it means. The second box was to be checked showing that you have given consideration to whether the man you are suggesting meets this qualification or not. This kept names from coming in without thought and consideration. Two week were given to gathering suggested names.

2. The names were put before the congregation to ask if there were any objections. We printed up another form for objections that listed every qualification. We asked that anyone objecting to a man cite which qualification he/she felt he did not meet. We asked that the form be signed. We all agreed that only those objections that were written down and signed would be given serious consideration. We asked that those objecting do more than just cite a qualification that they felt this brother did not meet. We urged that they give an explanation. All were encouraged to go to the brother they were objecting to and let him know of the objections and why. This, we felt, would prevent some “frivolous” objection keeping a qualified man from serving.

3. The men met in a business meeting and decided whether the objections were valid or not. We took each objection up and discussed them thoroughly. Each man who had a question or objection was given ample time to state, develop or argue his case. Then we had to decide whether the objections were valid.

4. Elders were appointed March 10, 1996.

The Future

We are already at work on selecting deacons. In fact, by the time this is printed deacons will have been appointed. Also, the future looks bright as far as more elders are concerned. We have a number of young men who are shaping their lives and their families in such a way that there is no doubt about future elders.

I recognize that it is not an unusual thing for a church to appoint elders. However, I felt that there might be a few things in this that might be helpful to a few other churches.

Guardian of Truth XL: No. 16, p. 12-14
August 15, 1996

By Connie W. Adams

Since God created the world, he controls it as it functions according to the laws which he set in motion. It is subject to his authority. God also made man in his image and therefore man is subject to divine authority. He will be called to judgment (Acts 17:30-31). God established the family and defined the roles of men, women, and children in the relationship. When it operates according to the will of him who created it, then great blessings flow. When his authority is rejected, then chaos follows. God also ordained civil government “for the punishment of evil doers that for the praise of them that do well” (1 Pet. 2:13-14). Peace and safety emanate from following this divine plan. Rejection of it brings anarchy, crime, and violence of every kind.

The church is a divine creation. Those who make it up are called “a new creation” (2 Cor. 5:17). We are “created in Christ unto good works” (Eph. 2:10). It was built according to the “eternal purpose of God” (Eph. 3:11). The very establishment of it made known to heavenly powers the “manifold wisdom of God” (Eph. 3:10).

Everything about it suggests divine order. Christ is its builder. “Upon this rock I will build my church” (Matt. 16:18). Christ is its foundation. “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:11). It rests upon his divine power and deity. Christ is its “chief corner stone” (1 Pet. 2:6-7). He is the point of reference for every-thing about it. He is the purchaser. He purchased it “with his own blood” (Acts 20:28). He is its savior. “He is the savior of the body, the church” (Eph. 5:23). He is its king. “My kingdom is not of this world” (John 18:36). He is “head over all things” to it (Eph. 1:22-23). All things in it must be done according to his authority. “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus” (Col. 3:17). If anything is taught or practiced which he has not authorized, then divine authority has been rejected. This will amply proved in a future article.

Walk By the Same Rule

There is an objective standard by which all who make up the church of the Lord are expected to walk. “Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things). For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ” (Phil. 3:16-20).

The word “rule” in verse 16 is kanoni from which we get the word “canon.” This is from the Hebrew /canna) which meant a cane, reed. It was used of a measuring rod, rule, a carpenter’s line, or measuring tape. In the New Testament it meant (1) a definitely bounded or fixed space within the limits of which one’s power or influence is confined; the province assigned one; one’s sphere of activity: 2 Corinthians 10:13,15, and (2) Metaphorically, any rule or standard, a principle or law of investigating, judging, living, acting: Gal. 6:16; Phil. 3:16 (Thayer’s Greek-English Lexicon of the New Testament 324). Green says “met., rule of conduct or doctrine” and cites Gal. 6:16 and Phil. 3:16 (Greek and English Lexicon to the New Testament 92).

There is a rule, a standard of action, to which all in Christ are subject. All are expected to walk by it. Paul was stern in describing those who did not walk by that rule. Since our citizenship is in heaven, then the rule of God and Christ must govern our “walk” as citizens.

That rule, also involves the practice of the apostles of the Lord. “Be followers together of me” and walk so as ye have us for an example.” Apostolic examples are crucial in understanding the rule of Christ. I hear preachers speak disparagingly of the old sermons they have heard on “ac-cording to the pattern.” One said recently, “and do you know what that pattern is? The pattern is Jesus Christ.” Well, now, what does that include? Is that limited to what Jesus said while here on earth? Only what we can read in red? Or does it include what the Holy Spirit guided the apostles to preach and write? Paul wrote “Which things also we speak, not in words which man’s wisdom teacheth, but which the Holy Spirit teacheth, combining spiritual things with spiritual words.” “But we have the mind of Christ” (1 Cor. 2:13,16). “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the Lord” (1 Cor. 14:37). When we speak or write about “the pattern” for scriptural worship, work or organization, then we must consider what the head of the church about it, including what the Spirit guided his apostles to preach and write. The Lord’s pattern is the sum total of all he said on any subject. This business of arguing that we “must major in the gospels and minor in the epistles” and that the epistles are just “love letters” and therefore the doctrinal matters presented there are not of equal weight with what Jesus said while on earth, or what we might imagine he would have said or done based on our own subjective analysis of his person, springs from an unwillingness to “walk by the same rule.”

Unity in spiritual things is both desirable and required. We are to be “of one mind.” How is that possible? Don’t we all have our own prejudices and opinions? That may be, but when we stretch out the reed of divine truth for measurement, than what it says is right and I must be willing to lay aside my prejudice or opinion. And so must you! If there is no rule by which we all walk then we are left with spiritual anarchy. The universe functions by divine law. So does the family. So does civil government. And so does the church. Disrespect and disregard for divine authority in either or all of these matters brings chaos of gigantic proportions. (More To Come)

Guardian of Truth XL: 7 p. 3-4
April 4, 1996

One day a neighbor came to our door with a Bible in hand which his mother had given him. He had been crying. He told me that he had just learned that his mother had died. He said that his mother had wanted him to start going to church, that he didn’t know much about it, but his mother had given him the Bible shortly before she died. This neighbor was a very worldly man, having a rough background which included drugs, alcohol, and immoral lifestyle. I had tried previously to get him to go to church with us and to have a Bible class. Hee had previously re fused. But on this day he was. ready to try. We began to study the Bible and after a few sessions and his attendance at church, he was baptized. As he came up out of the water, he had tears in his eyes and said, “I don’t know much about this. You will have to treat me like a baby.” I reassured him by telling him that the Lord now considers him a babe in Christ, a child of God – his child. He got a large grin on his face and said “I am his child. That’s great! In the days after his baptism, we studied the Bible and prayed together. He and I did not have the same back-ground but now we had Jesus in common. I began to write “I Am His Child” shortly afterward.

However, some grow weary and pursue sin. About four months later, this new brother slipped back into sin for a moment’s reckless folly. One afternoon he became intoxicated, grabbed his truck keys, drove one mile to a shopping center to purchase some liquor. When he came out of the liquor store, he got into an argument with a man over how he had parked. The man, claiming to be afraid, drove to his home, got his gun, came back and shot my new brother three times as he sat in his truck. He died instantly. I was asked to identify the body at the morgue, an experience I will never forget. The thought occurred to me that here was a man broken by sinful living who, for a short time, was mended and whole. I wrote “Mended and Whole” after performing a memorial service for one who had not learned to follow the Savior in the control of his anger and paid dearly for it.

My father died on the Lord’s day in 1980. My mother died ten years later. They had lived most of their years in Mt. Pleasant, Tennessee. Dad had served as a deacon and later as an elder during a difficult time in middle Tennessee, 1940s-1950s. He was a quiet man who became vocal when the situation called fora stand for truth. He was known as a song leader, often leading singing at gospel meetings. Our home was a gathering place for preachers and others who discussed “issues,” My mother taught Bible classes and insisted that we study our Bible lessons on Saturdays before going out to play. She also would sing hymns throughout the day and at bedtime.

I believe the first time I became aware that Jesus would be coming back for his people was from her singing, “When He Cometh.” Both Dad and Mom “went about doing good” in humble, quiet service. Dad often prayed, “Wear us out in thy service, and when thou art done with us here, give us a home with thee in heaven.” After Dad died, I began to think about his attitude to work while he waited in the kingdom of Christ. Over the next decade I worked on the lyrics which then became, When The King Comes to Claim Even Me.

A good personal, family friend, Tommy Hagewood, who preached at the Locust Street church of’ Christ in Mr. Pleas-ant, performed Morn’s funeral and graveside service. After the funeral Tommy asked me if I had ever thought about writing a song about Christian families. I said I hadn’t, but on the plane back from Tennessee, I penned the words to “Led. By The Savior’s Hand” While others will sometimes be critical of those of us who were “born and raised in the 0church, “‘I praise and thank my God for such a blessing!

Guardian of Truth XL: No. 16, p. 19
August 15, 1996

By Louis J. Sharp

Much is being written and spoken concerning worship we offer to God. From the January 1996 issue of the Christian Chronicle we offer two quotes as specific examples:

Among churches of Christ today many questions are being asked, and disputes sometimes are being raised, about worship. These questions generally focus on methodology rather than theology. “How shall we worship?” rather than “why and whom shall we worship?” And the answers to these questions seem to cluster around two poles, each of which turns out to be anthropocentric: Either “We should worship as we have always done”  “three songs and a prayer, using hymn books and a pitch pipe, with the Lord’s Supper always preceding the sermon,” or “We should worship in innovative, pleasing ways” “with new, upbeat praise-songs, using overhead projectors and being led by a Praise-team, with a short positive message delivered in the best televangelistic style” (Paul Watson, Essays on Worship Challenge us to Think about its Purpose, 22).

Worship is today’s hot topic. Suggestions for improving worship include making it more interesting, more emotional, and more varied. But each of these can be good or bad. To make worship more interesting by a better sermon, thoughtful song selection, or helpful comments before communion is good. To create interest through entertainment, however, is to change the basic purpose of worship from communication with God to performance for man (Stafford North asks, “Where do we go from here in public worship?” Elder and Educator, 20).

These two examples express concern as well as foment, in the thinking of many brethren. There seems to be general unhappiness and dissatisfaction as to our past practices in our worship.

Demands are being heard:

 There must be a change!

We are failing our children!

They will not worship as we always have!

 We need new and improved ways to worship God!

What is worship? How would you define it? Have we missed the mark in our attempts to worship God? Why must we always be in a state of flux? Why so much discontent? Why so many iconoclasts seeking to overthrow our standard of worship?

A little research reveals that there are at least fifteen words in the Hebrew and Greek that have been translated “worship, worshiping, worshiped, worshipers” in our English Bible. These words are variously translated as: (1) “to bow down, do obeisance,” (2) “to do, serve,” (3) “glory, esteem,” (4) “to be reverential, pious,” (5) “to kiss (the hand) toward,” and others. From these definitions we learn that our worship is offered to God, not for man. It is to be in harmony with the divine will, not ours. It must be with “sincerity” and “in truth” (John 4:24).

We sympathize with those who are concerned about “unspiritual” and “unemotional” worship. The advice of brother North to prepare “better sermon(s)” and have “thoughtful song selection(s)” is something we have worked on for years. But never have we attempted to compete with the televangelists with their worldly, entertainment style presentations, nor do we intend to do so now. The “upbeat, praise songs may be good for the dance floors, (and those who use them do dance and clap their hands) but not as respectful, reverent worship offered to the Almighty.

There will continue to be those who cry out for change, even after some of these “popular” changes have been implemented. There will be dissatisfaction with the “new style.” Their clamor and cries for change will call for still further changes. As for me, I shall continue to search out “the old paths,” and be content to “walk therein” (Jer. 6:16).

Guardian of Truth XL: No. 15, p. 19
August 1, 1996