Truth Magazine

By Robert L. McDonald

Far too many members among conservative congregations have cultivated an attitude that the battle for truth over liberalism has run its course. There is the thought that we should direct most of our attention to building local churches to a place of acceptability in the world. For the past twenty years there has been a decline in teaching the distinction between liberal and conservative attitudes toward truth. The institutional issues of years past have been pushed to the point of little importance. Two generations have increased the number of brethren who know little or nothing about the apostasy that scourged congregations throughout the United States during the period 1950-1970. With the lines of fellowship firmly drawn, conservative brethren gradually turned their attention to other matters. A new variety of preachers, knowing little of the controversies of forty years ago, choose to preach on subjects not so controversial. This new spirit of teaching has conditioned churches to become suitable for a gradual softening of an attitude toward truth. Briefly, this is in part what happened to a church in Texas.

Fifty-four years ago, Oscar Rossum and J.G. Glazierland and their families formed a new congregation (Rollins Addition Church of Christ) in Longview, Texas. This was while there were no kitchens in the buildings. There was no fraternizing with the denominations. Efforts by churches of Christ in those days were to do Bible things in Bible ways. Times were hard since the depression had taken its toll. These faithful brethren pressed on to build a congregation to the glory of God.

This congregation of black brethren grew in number and reached a financial ability to construct a brick building, a brick house for their preacher, and able to support their work without any outside help. The brethren at Rollins Addition were proud of what had been accomplished.

In 1964, L.W. Walters began his work of preaching at the Rollins Addition church. His relationship with this congregation continued for twenty-eight years until poor health demanded that he retire. He still lives at Longview.

L.W. Walters met Leon Odom in the early 1980s. This acquaintance led to a friendship that enabled Odom to show him the destructiveness of liberalism within churches of Christ. Odom’s teaching resulted in Walters making his stand to expose liberalism to the best of his ability.

In 1987, a terrible situation was uncovered at Rollins Addition. Some brethren had stolen thousands of dollars from the treasury of the church. Two of the elders, acknowledged they were involved in the crime. One of them repaid $2,000 of the $4,000 he had taken with an assurance that $2,000 more would be repaid. To this date there has been no repayment of the balance that was stolen.

On August 9, 1992 L.W. Walters had to resign from his work as local preacher due to poor health. He recommended that Clifford Sheffield of Dallas be invited to labor with the Rollins Addition congregation after his retirement. (The congregation had an attendance of more than a hundred at Walter’s retirement.) Sheffield is sound in the faith, with a strong conviction for truth, and involved in gospel meeting work in many quarters. He began his work with the Rollins Addition congregation in January, 1993.

Within two months after Sheffield began his work, a liberal element in the church began an active campaign against him. Further opposition came from liberal preachers in the Longview area. Other liberal members from Longview moved to “place membership” with the church. As their number increased harassment of Sheffield and any of the brethren who stood with him, became intense.

Robert McDonald, preacher for the Greggton congregation in Longview, taught a series of Bible studies (with an emphasis to expose liberalism) at the Rollins Addition church. Some liberal preachers from the immediate area were in the audience. Most of them remained silent during these studies with only two of them asking questions, or making comment. It became obvious that the underlying situation at Rollins Addition church was the invasion of extreme liberalism among many, and a spirit of racism was manifest with the adherents extremely vocal.

The racists told Clifford Sheffield that they did not want any “white man” to teach at Rollins Addition. These liberals were adamantly opposed to the studies by McDonald. The large number of liberal-minded members posed a problem to the growth and development of the church.

There were signs that a large amount of money was still being stolen from the weekly contribution of the church. A local certified public accountant audited the records of the church with his professional opinion that thousands of dollars had been withheld for more than ten years. With the crime uncovered, and the identity of the guilty within the congregation exposed, the liberal members called a “rump meeting” to send a letter to the bank with instructions to change the signature cards that would enable them to withdraw the funds from the church account. By removing the names of the conservative brethren, and replacing the names of some liberal men, the scheme to withdraw funds were enacted. When the bank officials were informed of the unauthorized action of these men, they froze the account until the difficulties could be resolved. The frozen account is estimated to be about $30,000. In June, 1993, the situation had reached the point of no chance for a proper relationship with the two factions within the congregation. The liberals (some were not even members of the Rollins Addition church) outnumbered the conservative brethren in a show of strength to wrest control of to congregation. Working on numerical strength, the liberals ignored the conservative brethren in the affairs of the church. To have control of future funds of the church, a new account was established with another bank.

Since June of 1993, liberal preachers have been enlisted to the liberal churches of Longview. Some members, who feigned to be conservative, cast their lot with the liberal element. The Rollins Addition, congregation is lost to the influence of liberalism as she moves into complete apostasy.

The brethren who have stood for the truth are few, and have had to leave a congregation with whom they worshipped for many years. Their faith has been tried in spiritual battle for the right. This was hard for them to do. However, they would not compromise for a moment. Their determination is to remain faithful to our Lord in word and in deed. Their aim is to give God Almighty glory with their effort to form the Southeast Church of Christ in Longview.

If any of the readers want to contact these brethren, he may address his letter to Southeast Church of Christ, P.O. Box 12750, Longview, TX 75607. Your encouragement during these trying times would comfort them.

Guardian of Truth XXXVIII: 7, p. 14
April 7, 1994

By Allan E. McNabb

I recently viewed a story on one of the network news shows exploring Gangster Rap. Gangster Rap is a new type of rap music that glorifies the violent crimes committed by gangsters. The news story attempted to uncover whether Gangster Rap promotes violence or simply serves as a vent for the frustrations of youth. You may also have heard about new video games released for the 1993 Christmas shopping season that allow interaction and fantasy with sex and violent crimes. The debate surrounding Gangster Rap and video games exploiting sex and violence is whether interaction through recreation increases one’s desire to carnally engage in similar “real life” activities.

The scientific, philosophical, and psychiatric communities will debate this question for years as they have debated it in the past with heavy metal music. But, God reveals the working of the human mind and body in such matters of association.

Gangster Rap and sexually violent video games are evil. There is little trouble establishing this fact since evil is defined as “morally reprehensible: sinful, wicked, arising from actual or imputed bad character or conduct, causing harm” (Webster’s New Collegiate Dictionary). I doubt that any honest and moral person would disagree that Gangster Rap and sexually violent video games qualify as evil and sinful.

The Bible explicitly teaches that Christians are to refrain from evil. John teaches in 3 John 11: “do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God.” Other translations of this passage read: “follow not that which is evil.” So, we learn that Christians should not imitate (or follow) that which is evil. And, since Gangster Rap and sexually violent video games are evil, Christians should not engage in the using of such evil devices.

Jesus teaches numerous lessons that Christians should flee from evil. In Matthew 7:17-18 Jesus says that every good tree bears good fruit and every bad tree bears bad fruit. So, if we are Christians, we will bear good fruit in avoiding such things that are evil. In Matthew 12:34-35 and Matthew 15:19 Jesus teaches that sin and evil come from a person’s heart. So, if we have a good heart we will do good things, but if we have an evil heart we will do evil things. Wherefore, if one is engaging in anything evil inclusive of Gangster Rap and sexually violent video games, it is because evil is in his heart, otherwise Gangster Rap and sexually violent video games would be shunned. Jesus says: “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (Matt. 15:19).

To answer the question as to whether Gangster Rap and sexually violent video games will promote evil and violence in society, we appeal to 1 Corinthians 15:33. Here, Paul writes the Corinthians regarding a dispute over the resurrection. In this verse he tells them that if a person associates with evil people that propagate heresies (there is no resurrection), the good person will eventually be corrupted. Paul says: “Do not be deceived: `Evil company corrupts good habits. ‘ Some people today are trying to deceive us into thinking that associating and recreating with such evil things as Gangster Rap and sexually violent video games will not corrupt society. But, the Bible warns that we are not to be deceived  we imitate the things with which we associate. For example, if you move to England for a few years, you will begin to develop an English accent. And, much to your surprise, your friends in the United States will be able to tell a significant difference in your speech, but you may only detect a minute change from your original speech. The same is true with everything we do. We naturally imitate the people with whom we associate. Often, we do not realize that changes have occurred until they have been drawn to our attention.

Therefore, Christians are to put away all evil inclusive of Gangster Rap and sexually violent video games. Let us as Christians attend to our duty to: “Abhor what is evil. Cling to what is good” (Rom. 12:9). And, “we should not lust after evil things” (1 Cor. 10:6). Also, “Test all things; hold fast what is good. Abstain from every form of evil” (1 Thess. 5: 21 – 22). Furthermore, let us make known to all of the world that evil and violence will be propagated in society which allows Gangster Rap and sexually violent video games to exist as well as all else that is evil.

Guardian of Truth XXXVIII: 7, p. 15
April 7, 1994

By Olen Holderby

Debtor

The Greek word means, “One who owes any-thing to another,” or “a person who is under an obligation.” W. E. Vine offers six instances of the metaphorical use of this word (opheiletes) in the New Testament; they follow: Matt.6:12  Here it refers to those who have not, as yet, made amends to those whom they have injured. They owe a debt to the offended to make those amends. Lk.13:4  It is referring to those whose disaster was liable to be regarded as punishment for their offences. The word “sinners” has a marginal reading of “debtors.” Rom. 1:14 Paul uses the word in reference to himself in the preaching of the gospel. He considered himself owing a debt which could be met only by preaching the gospel. Rom.8:12  Here an obligation is placed upon the believers to mortify the deeds of the flesh. Rom.15:27  Gentile believers were obligated to assist Jewish believers. Gal.5:3  Those who would be justified by circumcision were duty bound to keep the whole law. These six verses are enough to establish our own debtorship; and, as was Paul, we need to be deeply aware of that obligation, that debt that we owe to others. But, to what, or to whom are we debtors?

When we are neglectful or fail to obey him, we jeopardize our own salvation (Heb.2:3; 5:9).

We are debtors to our loved ones. God has plainly stated the obligations of all family members: Parents to children (Prov.22:6; Eph.6:4; Col.3:21); children to parents (Col.3:20; Eph.6: 1-3); husbands and wives to each other (Eph.5:22-33; Col.3:18-19; 1 Pet.3:1-2). Timothy learned the “holy scriptures” from his youth (2 Tim.3:15). Being a good example cannot be more important anywhere else than in the home (1 Tim. 4:12).

We are debtors to the church. In Ephesians 5:25-27 we have God’s intended purity of the church plainly stated; and, we are debtors to see that it meets this high standard. We must use all of our talents to edify the church (Matt.25:14:30). We must strive to make sure that the organization, worship, and work of the church is exactly as the first-century church (2 Jno.9; 1 Cor.4:6). We are debtors to cooperate within, and to do all things to edify one another (Rom.14:19).

We are debtors to God. This is true because we receive from him “every good and every perfect gift” (Jas.1:17); and, our continuing existence depends upon him (Job 34:15). Creatures ought to already know that they must not forget their Creator.

We are debtors to the world of the lost. This is Paul’s emphasis in Romans 1:14-15. The lost need the gospel of Christ for it is God’s power to save them (Rom.1:16; Mk.16:15-16). We are debtors to carry that gospel to them; and, we are lost unless we produce fruit unto the Lord (Jn.15:2).

Accepting our debtorship in all facets of our lives ought to be a pleasure. Christ died for us while we were yet sinners (Rom. 5:8). He bare our sins in his own body on the Cross (I Pet. 2:24); and, we are saved, now and eternally, by his “precious blood” (1 Pet.1:19).

We are debtors to ourselves. We do have to give an account to God (2 Cor.5:10). We must not permit the cares of this world to choke the Word from our hearts (Mk.8:36); and, we must be doers of that Word and not hearers only (Jan.1:22).

Guardian of Truth XXXVIII: 7, p. 13
April 7, 1994

By Clinton D. Hamilton

The question to be responded to in this column is taken from the Old Testament and concerns instructions given about the tithe. The Pentateuch (Genesis through Deuteronomy) was written prior to the Israelites’ settling in the land of Palestine and the setting up the tabernacle to which the annual tithe was to be taken every third year as instructed by God. Some of the instructions in the Pentateuch anticipated their settlement in the land promised to Abraham, Isaac, and Jacob. Such is the instruction from which the question to be considered in the column arises.

Question: Would you please explain Deuteronomy 14:22-26, especially verse 26?

Response: Prior to reading of this response to the question, it would be good for the reader to go to Deuteronomy 14:22-26 and read the entire text. It would also be helpful to read the first 21 verses of the chapter. Some of these comments in the response will be based on them.

In the first 21 verses, the Israelites were instructed not to disfigure their bodies nor make any baldness between their eyes for the dead (14:1). They were to avoid the mourning practices of the heathen nations that would be about them. There were to be no idolatrous practices among them whatsoever. Rather, they were to be holy and separated as God defines this (14:2). Nor were they to eat any abominable thing and God specified the animals that they could eat (14:3-21).

There are then given instructions about tithing. Each year there was to be the tithe of the seed coming from the field (14:22). They were also instructed to eat before Jehovah in the place where God shall cause his name to dwell there; the tithe shall be of grain, new wine, and oil; the firstlings of the herd or the flock were also to be brought (14:23). Verses 24-26 deal with the same issue: the exception granted to those who lived too far from the tabernacle to carry the tithe and firstlings in kind to it. In this instance, permission is given to sell the tithe and the firstlings and to take the silver secured in exchange in a purse in the hand to go to the tabernacle and to buy the materials for the tithe and the firstlings and the associated festal meals. The tithe and the firstlings are to be of whatever God has blessed the individual (14:24); one is not required to tithe or bring what he does not have.

A good background for the understanding of the specific instructions in this passage is to read the following pas-sages in full: Leviticus and Numbers but only links them to the sacrificial meals to be eaten at the tabernacle from the tithes and the firstlings which they were to bring. Moses had previously given the instruction about the partaking of the sacrificial meals to be taken from the tithes and firstlings of the herd and the flock in the words of Deuteronomy 12:5-14. Subsequently, further instructions are given about the firstlings and who they were to eat of them at the place where God caused his name to dwell (15:19-23). The festal or sacrificial meals were to be eaten before God where he caused his name to dwell (12:5).

However, after they settled in Canaan, many of them would be long distances from the place God designated. The weight and bulk of that which they might have as the tithe to bring could be impossible for them to carry to the place so designated. In that event, they could convert the tithe or the firstlings into money by sale and carry this in a purse in their hand to God’s designated place (14:24-25). At this place, they could take the cash and buy whatever oxen, sheep, wine, or whatever one’s soul desired to carry out what God had commanded (14:26). At the festal meal, the Levite was to be invited as instructed in 12:12,18-19.

It may be that the querist is concerned about these words in verse 26: “and thou shalt bestow the money for whatever thy soul asketh of thee.” Directed by the Lord’s instructions, what his soul would desire or his soul would ask is that which was commanded. Although he was unable to bring bodily all the tithe and the firstlings, he could take the money for which he exchanged whatever it was and buy accordingly to replace it. It was of this which he bought that the tithe was to be made and the meal eaten, taking into consideration the Levite of his city.

Guardian of Truth XXXVIII: 7, p. 5
April 7, 1994