Truth Magazine

By Harry R. Osborne

If someone wanted to take away your rights as a parent to consent for medical treatment of your child, how would you react? If they compounded that effort by actively deceiving you about your child’s whereabouts and encouraged your child to further the deceit, what would you say? An effort of this nature with moral implications is now underway in our state!

In 1987, our Texas Legislature authorized The Adolescent Pregnancy and Parenthood Advisory Council (APPAC) to be created in order to study and advise the legislature regarding the problems of teen pregnancy and parenthood as well as the dangers associated with AIDS and other sexually transmitted diseases (STDs). The fact that we have the problems of teen pregnancy and STDs is of no dispute. The fact that we need to act in ways that will help curb the problems is also beyond dispute. But, what is the right way to attack the problem? That is the question. APPAC’s advice has been shocking! Let’s notice some of their recommendations.

In their October 1990 report to the 72nd Texas Legislature, APPAC recommends: “For kindergarten through grade 12, all school districts must provide age-appropriate, comprehensive, and scientifically valid human sexuality education…” They specify that the program must “stress how to prevent pregnancies and sexually transmitted diseases, particularly HIV infection.” In order to meet this goal, APPAC plans to “provide a comprehensive, coordinated system of health services including general health, maternal and child health, and confidential reproductive health care. .. ” They want these services to “include contraceptive services, information, and education and be available to sexually active male and female adolescents.” The term “confidential reproductive health care” is a cloak for their agenda. The “reproductive health care” part is inclusive of handing out birth control devices as well as facilitating the use of abortion services. The term “confidential” is APPAC’s deceptive way of saying that parents will not be asked for their consent or even be notified of such action. This point is made clear by the following section of recommendations also taken from the October 1990 report by APPAC:

Amend the Texas Education Code, Chapter 21, as follows:

 to allow the State Board of Education to develop rules that permit excused absences of the student re-questing or receiving reproductive health care and educational services; and

 to prohibit the requirement of parental consent or notification regarding school absences when they are for the purpose of receiving reproductive health care.

Amend the Texas Family Code, Chapter 35, Consent to Medical Treatment, to make it consistent with the U.S Supreme Court ruling that permits minors to receive confidential contraceptive care without the requirement of parental consent.

In “The Executive Summary of the Texas Summit on Adolescent Pregnancy Prevention: Regional Work Sessions” dated May 1, 1992, APPAC now claims that schools already have the power and obligation to provide “reproductive health care” (i.e. birth control devices and abortion services) in ways which “prohibit parental consent or notification regarding these absences” for such (p. 38). This is already done in some states.

These goals will be easier for APPAC to meet if they succeed in promoting the establishment of “school-based clinics” which they also proposed in their 1990 guidelines. With school-based clinics to provide birth control devices and abortion services, they will have the legal cloak of “doctor-patient privilege” to legitimize the confidentiality restriction to prohibit notification of parents.

What does all of this mean? It means that APPAC is seeking to replace parental oversight of children regarding important moral and medical issues with state oversight. It means that the values of a humanistic and hedonistic few may be used to subvert the values taught by God-fearing parents. Instead of our children being taught “that you should abstain from sexual immorality” (1 Thess. 4:3), they may be told by some humanist in a school-based clinic, “Here is a contraceptive. If you get pregnant anyway, come back and we will arrange an abortion. Don’t worry about your parents  they will never know about this.” Are you ready for that?

In response to such concerns, APPAC has given various statements regarding the need to “include” teaching “abstinence as an appropriate strategy to reducing teen pregnancy.” In other words, they want to teach “abstinence” while at the same time portraying birth control devices and abortion as equally valid means of reducing teen pregnancy. However, when they use the word “abstinence,” they do not mean the same thing God commanded in 1 Thessalonians 4:3. APPAC and their allies use the term to refer to “abstinence from intercourse,” not as the Bible commands in saying we must “abstain from every form of evil” (I Thess. 5:22). That would not only forbid unlawful sexual intercourse outside of a God-approved marriage (Heb. 13:4), but also lasciviousness which includes sexual activity outside of marriage that is short of intercourse (I Pet. 4:3; Gal. 5:19; 2 Cor. 12:21). For example, the Texas Department of health which is a member of APPAC has recommended Texas schools adopt the curriculum developed by the Sex Information and Education Council of the U.S. (SIECUS) for use in sex education programs. In its “Guidelines for Comprehensive Sexuality Education,” SIECUS includes the following in its curriculum for 12-15 year olds: “Abstinence from intercourse has benefits for teenagers. . . There are many ways to give and receive sexual pleasure and not have intercourse” (p. 34). Some of the sex education material refers to such activity as “outer-course” and suggest it as a “safe” activity.

In addition to this perverted concept of “abstinence,” the SIECUS curriculum is filled with examples like the following which I have heavily edited and still blush at:

“Many gay men and lesbian women live in lifetime committed relationships, even though they may not be recognized as married. . . Both boys and girls have body parts that feel good when touched” (for 5-8 year olds).

“Homosexual love relationships can be as fulfilling as

heterosexual relationships” (for 9-12 year olds).

“Homosexual couples behave sexually in many of the same ways as heterosexual couples… When a homosexual per-son accepts his/her sexual orientation, gains strength and pride as a gay or lesbian person, and tells others, it is known as `coming out.’ ‘Coming out’ can be difficult because people fear negative reactions. . . People do not choose their sexual orientation. Sexual orientation cannot be changed by therapy or medicine. . . Two people who cohabit can have the same commitment and responsibility toward one another as married people. . . [word deleted], either alone or with a partner, is one way a person can enjoy and express their sexuality without risking pregnancy or an STD” (for 12-15 year olds).

“The telephone number of the gay and lesbian switch-board is. . .” (the actual number is given). “Some common sexual behaviors shared by partners include kissing, touching, caressing, massage, sharing erotic literature or art, bathing/showering together, and . ..” (the rest of the activity discussed is something I cannot print though it is plainly included in material for 15-18 year olds).

This ungodly material is fit only for the fires of hell! It is only after much consideration and censoring that I print the above to inform parents and children of the danger of such evils that confront us. The values encouraged have no place among decent people and certainly must not be taught in the classroom where they will aid in the corruption of our young people’s minds to accept sin! We must combat these proposals by reproving and exposing such shameful works of darkness (Eph. 5:11-12).

Each of us should let his voice of opposition be heard to the Governor (who is pushing this garbage) and our legislature. School boards in our area are facing decisions about this issue at this time. It is essential that we not silently watch as ungodliness is invited into our children’s classrooms. Let us stand up for principles of truth and righteousness in every area of life as lights in a world of darkness (Matt. 5:14-16).

Guardian of Truth XXXVII: 9, p. 22-23
May 6, 1993

By Dean Gibson

The cross of Jesus Christ. What does it mean to you? What does it symbolize? Is it an image to be worn proudly by a Christian? It is referred to in the Bible as the power of God (1 Cor. 1:18). It is also referred to as a symbol of shame (Heb. 12:2)! Symbols can be very strong messages of attitude. Consider the sign of the swastika during World War II, unleavened bread and fruit of the vine, or the “sign of the cross.”

Let us consider the cross in both history and Scripture. The first time we read of “a cross” in the Bible is in Matthew 10:38 and 16:24, where Jesus says if one wants to follow him, he must “deny himself, and take up his cross, and follow me.” This does not refer back to Jesus’ cross, for he had not yet been crucified. It is unlikely, at that time, that his disciples knew what he meant. “The Greek word stauros means merely `a stake'” (Smith’s Dictionary of the Bible, 1863 Ed., Vol. 1, p. 364). Whether Jesus spoke in Greek or not, the word is not used literally, but from this context we can see that the idea which best fits for the word “cross” is “attitude of self-sacrifice.” This, then, is one way the word “cross” is used as a literary symbol (a “word” symbol as opposed to a “thing” symbol).

What other ideas are symbolized by the “cross” in Scripture? First, where the four witnesses of the Gospel describe the actual crucifixion of Jesus, there is no metaphorical or symbolic meaning at all. He did not carry a symbol up the streets of Jerusalem; nor was he symbolically nailed to a metaphorical cross. It was as real as pain and as literal as the blood from his side.

In 1 Corinthians 1:18, Paul wrote, “For the preaching (lit., “word”) of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” He referred to the part of the gospel which says that God died on the cross by Roman hands, a fact which seems self-contradictory to unbelievers (“How could men kill a god?”), but the most wonderful of miracles to the saved! In the parallel passage of Romans 1:16, Paul says the “gospel of Christ” is the “power of God unto salvation.” So, sometimes the word “cross” stands for “the gospel.”

Again, in Ephesians 2:16, Philippians 2:8, Colossians 2:14, and Hebrews 12:2, the word means his “death by crucifixion.” The “cross of Jesus” is, then, a literary symbol of several scriptural ideas. The songs that we sing about the cross, which use the same metaphors as the Scriptures, do not misuse or abuse the word.

But what about the cross as an image: used as the “logo” of Christianity; an architectural design on buildings; worn as a talisman or charm against evil in the form of a crucifix (the body of Christ on a cross)? Historians are in unusual agreement about these practices:

As the emblem of a slave’s death and a murderer’s punishment, the cross was naturally looked upon with the profoundest horror, and closely connected with the ideas of pain, of guilt, and of ignominy (shame DG, E. Gibbon, Rise & Fall of the Roman Empire, Vol. 2, p. 153).

The early Christians generally avoided representing the body of Christ on the cross, for the first evidence of such representation comes from the 5th century. In fact, until the 4th century, even the simple cross rarely appeared in public (New Catholic Encyclopedia [NY: Catholic Univ. of America, 1967], Vol. IV, p. 473).

It was not till the 6th century that the emblem of the cross became the image of the crucifix (Smith’s Dictionary of the Bible, p. 366).

It is often hard for present-day people, after the cross has been glorified for so many centuries, to imagine the disgrace linked with crucifixion during Roman times. For the ancients, the word itself carried not a single positive connotation. . . . Centuries were to pass before Christians felt at ease representing Jesus on the cross pictorially (emphasis mine  DG) (After Jesus: The Triumph of Christianity [Reader’s Digest: 1992], p. 7).

Where did the glorification of the cross come from? What brought about such a change of attitude?

But after the celebrated vision of Constantine (312 A.D.), he ordered his friends to make a cross of gold and gems, such as he had seen, and the towering eagles resigned the flags unto the cross (R.L. Fox, Pagans and Christians [New York: Harper & Row, 1986], p. 613).

Thus under Constantine the church experienced a profound alteration in its attitude toward reproductions of the cross

The discovery of the word of the Savior’s cross, together with the worship and honor rendered to the cross, rapidly transformed the former reticence into conspicuous public devotion (The Encyclopedia of Religion (New York: Macmillan, 1987], Vol. 4, p. 162).

For those of us who are dedicated to restoring first century faith and practice, when the churches were built by the “apostles’ doctrine and fellowship” upon the foundation of Jesus Christ, we should limit the cross to a literary symbol and use the proper symbols to “show the Lord’s death till he come” (I Cor. 11:26).

Guardian of Truth XXXVII: 9, p. 5
May 20, 1993

By Ron Halbrook

It was very encouraging to see the power of the gospel at work in the seven churches I visited 3-27 January, because these brethren were willing to endure sound doctrine (2 Tim. 4:3). I will briefly mention these churches and their local preachers in order to acquaint our readers with them.

1. Church of Christ. 546 N. Lark El/en, Covina, CA 91723 (phone:818-332-7473): The local preacher is a younger man who helps support himself by teaching school and who is blessed by a wife and children who love the Lord. His name is Alfonso Ferrer (472 Hacienda Ave., Perris, CA 92571; 714-943-7965). Normal attendance runs in the 30s, but we had nearly 50 as our high during the three-day meeting.

2. Hetnet Church of Christ, 203 W. Acacia Ave. (P.O. Box 2181, Werner, CA 92546 (909-925-1991). Gerald B. Evans (41181 Acacia Ave., Hemet, CA 92544: 909-925-6046) has preached most of his life and has largely supported himself so as to help brethren who could not provide lull support. Now, in his later years, his spirit is undaunted hut his health is declining. To relieve this burden, Hemet is looking for someone to work with brother Evans and the whole church. Regular attendance numbers in the 50s. Our best attendance during the four-day series was about 50, which was good considering the constant rain and flooding.

3.5th St. East Church of Christ, 44860 North 5th St., East, Lancaster. CA 93535 (805-948-5279). The local preacher is in his 30s, is in his second year in California, and is deeply convinced of the truth on divorce and remarriage. His name is Micky Galloway (45858 York P1., Lancaster. CA 93534; 805-723-6553). Their attendance is generally in the 90s, but we had a high of about 100 during a four-day meeting in spite of rain, sleet, and snow,

4. Winnetka Ave. Church of Christ, Winnetka Ave., Canoga Park, (A 91306 (818-348-2193). The local preacher is Dennis Kilgo (8011 Quartz Ave., Canoga Park, CA 91306; 818-341-7579). It was encouraging to meet brother Kilgo because he had studied his way out of error on divorce and remarriage. Normal attendance here is around 80.These brethren did not know about my trip until arrived in California, so I could only arrange for two nights with them on such short notice. About 50 souls attended each night, in spite of the fact that only last-minute announcements were possible.

5, Church of Christ on the Hub, 39354 Freinont Blvd., Frernont, CA 94536 (510-792-39901. The local preacher has supported himself in secular work through the years, and is semi-retired, but presses on with great zeal in the lords work. His name is Dwight King (4909 Northdale Dr., Fremont, CA 94536; 510-794-7659). Regular attendance runs in the 20s and up to about 30, but we had a high of around 40 during the four-day meeting.

6. 20th St. Church of Christ, 61 W. 20th St., Merced, CA 95340 (209-383-2095). This church’s local preacher has been Roy Bradshaw, but during the meeting he was preparing to move to begin work with the church in nearby Mariposa (meets on Hwy. 45 in Mariposa; mailing address 3584 Triangle Rd., Mariposa, CA 95338; 209-966-3181). Merced will help with his support. Another sound, solid man is needed to follow brother Bradshaw at Merced. Wes Cox and Dean Gibson serve Merced as elders. Some who expressed hesitation about what might be preached on divorce and remarriage, later made such comments as, “I know what you preached was the truth because you read it to us directly from the Bible, passage after passage.” Gospel meetings and gospel preaching still accomplish good! The average attendance at Merced is in the 70s, and during this four-day effort we had high somewhere in the 80s.

7. Church of Christ, 695 High St., Lakeport, CA 95453. The local preacher has spent most of his life preaching in California, often supporting himself. Though past “retirement age,” he continues to be remarkably able and active. His name is Olen Holderby (4265 Lakeshore Blvd. 1/18, Lakeport, CA 95453; 707-263-3682). Normal attendance runs close to 40, and we had about that many on our best night in this three-day series.

The sermons presented in California included “The Patience of God,” “The Blood of Christ and Baptism,” “Marriage, Divorce, and Remarriage,” “Trends Pointing Toward a New Apostasy,” “Our Clothes Send a Message,” and “Lovest Thou Me More Than These?” Each lesson is designed to stress the positive foundation of truth and, in contrast, to expose the utter emptiness of error. In all, 32 sermons were preached in 25 days, and there were many personal discussions and studies. Three confessed sin and were restored. About 1,200 tracts, booklets, outlines, and other gospel literature were distributed. It was evident that precious souls still seek and hear the truth of God’s Word when it is presented in its purity and simplicity (Matt. 5:6; 7:7-8). Many “received the word with all readiness of mind, and searched the scriptures daily, whether those things were so,” even when study sessions lasted late into the night (Acts 17:11; 20:7).

The reason that some sessions lasted late is that the audience was not ready to go home. .After each evening lesson, an opportunity was given for questions and comments. Some of these open forums continued until 9:30, 10:00, 10:30 and even past 11:00 p.m. It was exhausting but rewarding work. Not one ugly incident occurred, even when there were disagreements. Ninety percent of the questions were truth-seeking, with only a few designed to set traps or make false arguments. Even the latter contributed to our studies because truth has nothing to fear from open investigation.

Guardian of Truth XXXVII: 9, p. 2
May 20, 1993

By Race Is Run

I received word on April 12, 1993 that brother David Joy passed from this life into eternity where he has gone to his reward. David married his wife Patty, the daughter of Paul Casebolt on August 11, 1973. To this union were born three children, Jeremy (18), Jennifer (15) and Micah (10). Nine years ago, brother Joy suffered a viral infection to the lining of his heart. He had to have a heart transplant to survive. For nine years, he has survived the heart transplant, at great medical expense and much suffering.

Brother Joy is one among several West Virginia preachers who have supported themselves in secular work and preached full-time as well. Brother Joy taught school at Paden City elementary and preached at Fly, Ohio (7 years) and Mellott Ridge (2).

David’s illness caused him to keep his priorities well-ordered. The burden of living for nine years with this disease has matured his children well beyond their years. Jeremy has been doing appointment preaching for four years. He is enrolled in West Virginia University in Morgantown where is studying to be a pharmacist.

The heavy burden of medical expense to the family was largely covered by David’s insurance company. Even what is left unpaid is beyond the family’s ability to pay. A later report will detail the expense and invite brethren to participate in relieving it. Too, we will give the details about his funeral, which are not available yet. However, if brethren would like to assist sister Joy or write her a note expressing their sympathies, they may contact her at the following address: Patty Joy, 313 S. 4th Ave., Paden City, WV 26159.

Guardian of Truth XXXVII: 9, p. 11
May 6, 1993