Truth Magazine

By Randy Blackaby

School prayer has become the new battleground for the clash between religion and humanistic atheism. But there is danger in making school prayer the focus of the debate. A win eventually could turn into a loss for the supporters of Christianity.

Let me explain.

Supreme Court rulings as late as this week uphold First Amendment rights of the individual (particularly students) to pray and lead a prayer in school. Other rulings ban school-sponsored prayer, that is, the school inviting a religious spokesperson to lead prayer. These rulings actually will protect the rights of Christians in the long run.

Christians rightfully have been incensed at school and governmental regulations that allow free speech (by invitation) from abortion proponents, homosexual lobbyists and political crazies while alleging the Constitution forbids free speech by an advocate of religious faith.

But Christians, like all other people, need to be wary of attempts to legislate the teaching or advocacy of religion or any parts of its practice in the public schools.

Citizens lobbying and demanding that priests, pastors and preachers be permitted to lead students in prayer open the door to constitutional interpretations that will allow the teaching and advocacy of other religions, philosophies and quasi-faiths that will threaten the well being of our children.

We could win the battle and lose the war.

I can remember vividly and uncomfortably the days in the fourth and fifth grade when my elementary school brought in religious instructors to teach us. Some of those teachings were contrary to what my parents and my Bible were teaching me.

No one can stop an individual from praying. The case of Daniel (chapter 6) is a good illustration.

I am delighted to see students meeting in prayer groups and insisting on their right to pray, especially if they are boldly standing up for their faith and not simply jumping on the newest popular bandwagon of protest.

It is important that free speech not be defined solely as humanistic, atheistic or vulgar speech.

But we also must under-stand that constitutional limitations on government advocacy of a religion are critical protections for Christians.

As the percentage of Americans who call themselves Christians shrinks year by year, the answer is not to be found in trying to force Christian principles on children through school prayer or school-sponsored “Christian doctrine” classes.

The answer is to be found in parents teaching their children biblical principles, showing them those principles by example and involving children in the church.

If the day ever comes when more Americans are Moslems or Hindus or idolaters than Christians, we Christians may regret the day we insisted on having the schools become directly involved in religion.

Guardian of Truth XXXVIII: 21, p. 6
November 3, 1994

By Ray Madrigal

It was the last Sunday morning of July, hot, humid and hazy. Poland had not endured a heat-wave of this degree since 1917. And although some TV panelists, weathermen and educators speculated about the ozone problem, it’s obvious that the Poles were more concerned about political uncertainties in 1917 (Bolshevik Revolution in Russia) than about the weather. As we drove across the gently rolling hills of Southern Poland and over the Wista River, I studied Kasia’ s somber expression. She and her father had visited this museum of honor before. We turned into the gate of Oswiecim, better known by its German name: Auschwitz.

As we slowly toured the meticulously clean grounds, exhibits and buildings of Auschwitz and Birkenau (which today more resembles an ivy-league college campus than a death camp), my afternoon sermon was taking shape. How could an all-powerful and an all-loving God permit such atrocities to take place? Why does God allow suffering, and especially the suffering of the innocent? Why are similar crimes taking place today?

Does God Exist?

In many respects, this visit to two World War II concentration camps determined the course of our teaching program during a month-long preaching mission to Poland. The people here are familiar with suffering, oppression, military occupation and survival. Any philosophy, world view or religion that fails to adequately address these issues will be quickly rejected by the modem Polish people. In the course of four weeks, beginning this last week in July 1994, my brother Dan and I were privileged to visit Poland and teach the gospel to many people. We realize at the very beginning that a simplified five-point sermon outline on the plan of salvation would not meet the immediate needs of the Polish people with whom we studied. Their questions were much more basic and fundamental than that. For example, does God exist? How can we know this for sure? Is the Bible the Word of God? Is the Bible subject to many different interpretations, or is there a way to arrive at common truth? Perhaps Christianity only offers a one-way ticket to nowhere. On what rational basis do I reject naturalism and atheism and accept the God of the Bible?

We found these questions to be honest, sincere and intellectually challenging. The people that Dan and I met were very well educated and intelligent, with or without university training. They asked good questions and carefully considered our “answers” in light of the Bible, the Word of God. Without exception, people who agreed to study with us did so “with much pleasure.” And although we did not always provide adequate answers to their many difficult questions, they were impressed with the fact that we appealed to the Scriptures for all our information. On some issues, the Bible simply doesn’t provide all the answers (Deut. 29:29). All that we do discover about God and his plan for our lives assures us that we can trust him in other areas as well. As Emerson eloquently stated: “All I have seen teaches me to trust the Creator for all that I have not seen.”

Our main contact in Poland was Kasia Bania and her family. Kasia is a bright, 19-year-old university student who was converted to Christ in Paducah, Kentucky last year (see GOT 10/23/93). While the main purpose of our visit this year was to strengthen Kasia’s faith, we also introduced the gospel to Kasia’s family and many of her friends. Each person received us and our teaching with great eagerness and treated Dan and me with wonderful hospitality. And although our teaching efforts centered around a dozen “quality” prospects, we also distributed Bibles and tracts to about twenty other acquaintances and mass-distributed 2500 tracts in the cities of Bytom and Katowice. Although only minimal response has resulted so far from these mass-distribution efforts, we are thankful that the seed has been sown.

During the last week of work, David Diestelkamp and Rick Liggin backpacked their way up from Slovakia to assist our efforts. They helped us “set up” for “Bible Studies in English” in Bytom, helped us distribute several hundred more tracts, participated in Bible studies and offered tremendous encouragement to me, my brother Dan, and to Kasia. We thank God for their dedication and devotion to sowing the seed of the Kingdom everywhere.

English or Polish?

Although Dan and I were able to do a significant amount of teaching, we were very dependent upon Kasia for her excellent translations. We met very few Poles in this region who were comfortable with the English language. Of course, much good work can be done using translators like Kasia. But it is my opinion that the doors to evangelism in Southern Poland will really open when the teaching can be done in the Polish language. As Dan and I fumbled our way through greetings, salutations and other survival situations (where is the bathroom?), the people were extremely tolerant of our language shortcomings and were quite delighted that we were attempting to learn their language. I believe that many doors will be opened and remain open to those who will learn and teach the Bible in Polish.

Will You Help?

I am making necessary preparations to learn Polish and return next year for a 3-4 month stay. Perhaps that visit will lay the groundwork for a more permanent preaching engagement. Remember, we are taking this krok po kroku, step by step. I have tremendous respect and admiration for those preachers, their wives and their families who have taken this big step in foreign evangelism. And while I find many merits to the “short-length” mission trips, it seems obvious to me that “longer” missionary journeys will have longer-lasting impact. Perhaps the greatest merit of the “shorter” trips is that they serve to introduce the gospel to foreign fields and also introduce those foreign fields to gospel preachers.

Next Spring, Lord willing, I will return to Poland to resume my studies with Kasia, her family, her friends and others that we taught this summer. One young student asked me, “What will we do if we become Christians and convert to your faith?” I replied that, although all the necessary information was available in the Scriptures, we would certainly return for further teaching and instruction. I am convinced that several Poles will take that grand step of faith upon hearing more about Jesus (Rom. 10:17). God has promised that his Word is powerful (Rom. 1:16; Heb. 4:12-13) and will accomplish its intended purpose (Isa. 55:11). Although some resistance is inevitable, perhaps the next occupation of Poland will be spiritual in nature; where God controls the hearts of men and Christ himself holds captivity captive. Will you have fellowship with me in this great opportunity? More Bibles, literature and plane tickets will need to be purchased. I am already incurring some expense with language tapes, books and necessary phone calls to Poland. Let’s take this step, krok po kroku, together!

Guardian of Truth XXXVIII: 21, p. 9-10
November 3, 1994

By The Elders – East 102 Church of Christ

The following “disclaimer” appeared near the beginning of Vance Trefethen’s first affirmative article (Guardian of Truth, Aug. 18, 1994). “The views expressed in my article are my own and are not intended to represent in any way the views of the elders or members of my home congregation.”

The brief disclaimer is certainly true, but we feel that it is not as emphatic and forceful as it should be. The purpose of this letter is to not only disclaim all of Vance’s views on his proposition, but to indicate our displeasure in him, as a member of this congregation for putting him-self as well as us in the public spotlight. We feel that this discredits our sound objectives in holding fast to God’s simple truth and associates us with the things that Vance has “locked” himself into.

Vance was approached on this matter shortly after we learned of his position. He has been here a couple or three months before we read “Confusion or Consensus” by Bobby Holmes (Guardian of Truth, Dec. 2, 1993) which is how we first heard of his views on the subject. We then ordered, received, and read the book, Confusion or Consensus, for ourselves. We cannot control his thoughts of course, but we requested and he assured us that he would honor our request not to spread his views among our members, nor would he cause us any problems. As far as we know, he has honored our request. A short time ago, we learned that Vance was about to engage in a debate with Tom Roberts on this issue and because Vance is one of our members, this disturbed us.

Since we disagree so strongly with Vance’s conclusions, we regret that this debate has be-come a reality. If it were within our power, we would certainly insure that no further articles were affirmed, denied, or even printed on this because of the possible negative influence that could result from them. Bobby Holmes and Tom Roberts are truly to be commended for their fine efforts in successfully refuting Vance’s arguments, but this does not remove the necessity of this congregation having to respond to questions about what we honestly believe and practice. The die is already cast and we regret it. We encourage all concerned to be assured that we disavow any proclamation of Vance’s views on this subject and hope that no one will feel uncomfortable or skeptical about their worship with us. We are a sound congregation and we sincerely pray (and request your prayers) that we can maintain that soundness, not only on Vance’s “hang-up” but all matters that deviate from the truth. This eldership is striving to function the way God intends for it to function regardless of what Vance or anyone else tries to promulgate.

By Donnie V. Rader

As a lack of respect for Bible Authority increases among brethren, we are being challenged by the plea for a “new hermeneutics” and a call for change within the church. We are being told that the church much change or else it will die and our children and grandchildren will leave it. The church, we are informed, must get modern to meet the needs of man in this generation. Evidence abounds that some churches are heeding the call for change. We hear of changes in its nature, structure and purpose. Indeed the “winds of change are blowing.” Other articles in this special issue define and examine the new hermeneutics. My assignment is to show the avenues through which the “doctrine of change” is being sounded.

The Nashville Jubilee

1. What is the Nashville Jubilee? It is a gathering of thousands (9,500 the first year) of members of the church for “Vacation  Inspiration  Celebration” (Nashville Jubilee advertisement, 1989). Their advertisement says they have exhibits, classes, lectures, family fun and activities, famous-name gospel groups and singing “with thousands.” The first year this three day jubilee “offered 35 workshops or study groups on diverse subjects, including evangelism, AIDS, Latin America, marriage and family, deaf ministry and prison ministry” (The Nashville Banner, July 26, 1989). The next year The Tennessean (June 23, 1990) carried an article that called the Jubilee a “national fair” for Christians “offering preaching, fellowship, singing, programs for young people and more than 200 booths for the display and sale of books, audio tapes and video tapes.”

2. Its beginning: The first Jubilee took place July 6-8, 1989 at the Nashville Convention Center. The Madison and Woodman Hills churches were the sponsors the first year. The Antioch church sponsored it the following year.

3. Featured speakers: Some of the names that have been connected with the Jubilee are Rubel Shelly, Landon Saunders, Marvin Phillips, Max Lucado, Mike Cope, Randy Mayeux, Steve Flatt, Lynn Anderson, and Prentice Meador. Those familiar with these names know the kind of liberal thought that would be presented by them.

4. The call being made at the Jubilee: The call for change in the church is being sounded by some of the participants at the Jubilee. Some examples: (a) Randy Mayeux made such statements as “The day is over when you will expect to stay church of Christ all your life. . . Does it really make a difference if a person is a millennial or premillennial?. . . Women need to be represented in leadership…I think we are losing them because our music is not today’s music…” (July 4, 1991). (b) Keynote speaker Mike Cope was reported as saying, that doctrinal differences should be put aside and we should behave like “porcupines in November.” He said that we “Sometimes don’t see eye to eye. We just have to accept each other. No matter what” (Los Angeles Times, July 15, 1989, as quoted in Contending For The Faith, August 1989, p. 1). (c) Marvin Phillips urged solo singing and special choruses in congregational services (Ibid., p. 3). (d) Roy McConnell (an elder of the Robertson County church) wrote a letter to the editor saying, “The Jubilee violated the role of women, 1 Timothy 2:1-12, by allowing men in classes taught by women and allowing a woman to, in effect, lead the assembly in song” (The Tennessean, July 23, 1990). (e) McConnell also reported Marvin Phillips as saying that it was scriptural to jump up, shout and clap in worship. He also stated that Landon Saunders said that environmental organizations were as necessary as the church (Contending for the Faith, August 1990).

New Periodicals

1. Image. This bi-monthly magazine began June 1985 under the editorship of Reuel Lemmons. Denny Boulting house is the present editor. The list of staff writers includes such names as Randy Mayeux, Jim McGuiggan, Landon Saunders, Rubel Shelly, Marvin Phillips, and Rick Atchley among others.

The purpose of Image magazine is well stated by staff writer Randy Mayeux. “This is an era of great change in Churches of Christ. With a solid, biblical heritage, it is now beginning a new chapter. Its history will be set and evaluated by the ideas shaping us as a movement. If you love his movement, you will seek to discern the ideas giving us rebirth. Read and listen, or you will be left behind. IMAGE is a key source of these ideas. I commend IMAGE to you as a loving chronicle of our heritage, a mirror of our present questioning and accomplishments, and a courageous shaper of our history” (Image, Vol. 5, No. 9, p. 30).

In this magazine readers are given ideas of a new hermeneutics (Denny Boultinghouse, Image, Vol. 6, No. 2; Bill Swetmon, Image, Vol. 6, No. 4), unity in diversity (Randy Mayeux, Image, Vol. 2, No. 7) and change (Vol. 6, No. 4).

2. Wineskins. This is a monthly magazines that began in May 1992 with a two year commitment. The magazine would continue beyond May 1994 only if interest and support war-rant it. They confirmed by phone (May 11, 1994) that they plan to continue publication. They now have about 10,000 subscriptions.

The co-editors are Mike Cope and Rubel Shelly. Phillip Morrison serves as managing editor.

All three editors wrote “A Purpose Statement” that appeared in the first issue. They said, “WINESKINS is committed to the stimulation of bold but responsible change in the church of God. The very title is taken from Jesus’ parable about the ever-fresh gospel and its always-frail containers. He warned against putting `new wine in old skins’ lest the skins burst and waste the contents. In his metaphor, the skins are the culturally-conditioned and time-bounded experiences of the people who form the covenant community of God. When those receptacle-carriers of the heavenly message become fixed and inflexible, they no longer serve God’s purpose effectively. . . The church is a `communication vehicle’ for the gospel, as much as television, printing press, or one-on-one evangelism methods. . . It achieves its end by reading and responding to its environment  just as any living organism does.. . The body of Christ must be an elastic wineskin for the gospel wine rather than a brittle liability to it” (Wineskins, Vol. 1, No. 1, May 1992). Simply put: Wineskins is about changing the church.

In this magazine readers will find articles that (1) question the virginity of Mary and the inspiration of the New Testament (Nov.1992, as quoted in Spiritual Sword, Oct. 1993),(2) teach grace covering doctrinal imperfection (Aug. 1992, as quoted in The Preceptor, July 1993), (3) plea for change (October 1993), and (4) endorsement of material that advocates women taking on leadership roles including preaching (Sept./ Oct. 1993, p. 18).

Books Which Advocate

The New Hermeneutics

And Promote Change

1. The Second Incarnation  A Theology for the 21st Century Church by Rubel Shelly and Randall J. Harris (1992). The book is given its title because the church should take what Jesus was in his incarnation and put it into a second incarnation.

The message of the book is “change” (pp. X, XII, 19, 35, etc.). They speak of our “flawed” at-tempts to understand the scriptures and suggest that there is no infallible method of interpretation (pp. XV, 18, 19). The book rejects the idea of “pattern theology” saying that there is no absolute blueprint for building the church (pp. 31, 36,65).

2. The Cruciform Church by C. Leonard Allen (2nd Edition, 1990). Allen calls for “careful alterations” in the church. He says that the church with these changes (like an altered garment) “can yet serve me well” (p. 10). The book suggests that our methods of interpretation are flawed (v. 25). Law and keeping the law are ridiculed (pp. 63, 71). Again the message is a new approach to the Bible and thus a change in the church.

3. The Church In Transition by Jim Woodroof. Like the other books discussed in this article, this one pleas for unity in diversity (pp. 16, 17, 20, 117, 128). Woodroof makes a separation in the gospels and Acts and the letters (p. 34). Likewise he separates adherence to Jesus from adherence to his word (p. 35). This book calls for the same changes that the other materials do.

4. The Core Gospel: On Restoring the Crux of the Matter by Bill Love (1991). F. Furman Kearley, editor of the Gospel Advocate, reviewed the book saying, “… the thesis of the author is basiclly threefold: First, the core of the Gospel is to preach about the Cross or the suffering, death and atonement made by Christ. Second, that earlier preachers in the Restoration Movement did not understand the core Gospel nor preach the Cross nearly as much as they should. Third, that preachers today should preach more about the cross and less about Christian doctrine, the church, its worship, organization and daily Christian living” (Gospel Advocate, March 1993, p. 36-ff).

Yes, the call is being heard. Loud and clear! The call is an effort to do away with Bible authority and do what we want in religion.

Guardian of Truth XXXVIII: 20, p. 14-15
October 20, 1994