Truth Magazine

By Ron Halbrook

April 2-3, 1992 Jeff Asher debated Glen Stocker on whether or not water baptism is necessary for salvation. The first night of the debate was held at the Bible Believers’ Baptist Church and the second night at the Dumas Drive Church of Christ in Amarillo. It was my privilege to moderate for brother Asher, and Mr. Todd Barker moderated for Mr. Stocker. I estimate that about 120 people attended each session, which filled both meetinghouses. Many visitors were included in each audience and the decorum was good both nights. Brother Asher presented the truth in a clear and forceful manner.

Much literature was distributed during this debate. The March/April 1992 Gospel Herald was a special edition containing a six page exchange between Asher and Stocker. Many copies of Luther Blackmon’s tract on Unsaved Believers and Grover Stevens’ booklet on Why I Left the Baptist Church were taken by visitors. Many other tracts on a wide range of other subjects were also taken. On the first night, Mr. Stocker distributed a list of 123 “Questions for Church of Christ Members.” On the second night, we gave out copies of the same list with Bible answers to all 123 questions.

On April 5 brother Billy Davis, evangelist for the Pleasant Valley Church of Christ in Amarillo, and myself reviewed the debate during an hour long radio program sponsored by the Dumas Drive Church. In short, the seed of truth has been scattered and sown far and wide because the Dumas Drive Church has the faith and conviction to proclaim the gospel of Christ through the medium of debate. Anyone reading this review who wants copies of the audio or video tapes, or copies of the printed materials distributed, may contact the brethren at Dumas Drive (P.O. Box 2653, Amarillo, TX 79105).

The Propositions

On the first night, brother Asher affirmed and Mr. Stocker denied, “The Scriptures teach that water baptism to the penitent believer is in order to obtain remission of sins.” On the second night, Stocker affirmed and Asher denied, “The Scriptures teach that salvation is by grace through faith alone before and without water baptism.” Stocker is a dispensational Baptist. He teaches a theory which concedes that passages like Mark 16:16 and Acts 2:38 mean just exactly what they say, but they applied to the Jews only and they were replaced by the faith only doctrine when the gospel went to the Gentiles in Acts 10.

The opening speech by Asher presented the gospel of Christ in its original purity and simplicity, and set the perimeters for the rest of the debate. Jesus said in giving the Great Commission: “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:15-16). Asher showed that the necessity of faith and baptism is as simple as 2 + 2 = 4, but that Baptist doctrine makes it 2 – 2 by subtracting baptism as necessary for salvation. Next, Asher paralleled Matthew 26:28 and Acts 2:38 to show that Jesus shed his blood for (in order to obtain) “the remission of sins” for the world, and the blood is applied to each one of us when we are baptized for (in order to obtain) “the remission of sins.” The case of the Gentile Cornelius in Acts 10 was shown to be no different from the conversion of the Jews in Acts 2. The angel told Cornelius that Peter would preach “words whereby thou and all thy house shall be saved” (Acts 11:14). Those saving words included the same conditions of pardon required in Acts 2: faith, repentance, and baptism in water for the remission of sins (Acts 10:43; 11:18; 10:47-48). Asher’s last argument in his first affirmative speech pointed out that Paul was baptized to wash away his sins in Acts 9:18 (cf. 22:16), while still under Stocker’s so-called Jewish dispensation, but that Paul later wrote to Jews and Gentiles in Rome and said that they had received the same baptism which he received. Asher’s chart, one of the most effective of the debate, simply gave the text of Acts 22:16 at the top, followed by the text of Romans 6:3-4 with the pronouns us and we highlighted.

Anticipating Stocker’s usual practice of prejudicial mockery of the truth, Asher presented a chart showing that “My Opponent Is Weak If” he resorts to such expressions as, “Repent and be BUP BUP-BUPTIZED” (quotations from Stocker’s radio tapes). Tapes of Stocker’s preaching show that he thrives on such prejudicial mockery, he is energized by it and tries to stir up his audience with it. Such conduct was forbidden by the agreement the two men signed, but it was inevitable that Stocker would fall into his bad habits.

As a result of this chart Stocker’s first negative speech was rather tame. It was obvious he was trying to avoid tripping himself up with his habitual prejudicial attacks, but he got wound up in his next speech and sang out “BUPTIZED” three times. On the second night after Asher rebuked Stocker with his chart for this unbecoming conduct, Stocker admitted he had “slipped” and apologized. Are we to understand from this that he will not resort to the language of prejudicial mockery in the future on the radio, in the pulpit, and in his printed articles? We shall see what we shall see.

Stocker Gives Up!

Abandoning his dispensational theory and theology, Stocker resorted to traditional Baptist arguments on Mark 16:16 and Acts 2:38, denying that they teach the essentiality of baptism at any time for any purpose. This shows how weak, empty, and vain he thought dispensationalism would be in regard to the subject of baptism when put to the test of Scripture in public debate.

He found the traditional arguments fared no better. Asher, knowing the inconsistencies to which false teachers resort and the contradictions into which they fall, was prepared to meet Stocker no matter which way he went. Asher met Stocker with Scripture every way he turned and turned him every way but loose!

On Mark 16:16, Stocker claimed that and (“he that believed and is baptized”) does not mean “plus.” When asked whether it might mean “minus, ” he never would say. On Acts 2:38, Stocker said baptism “for the remission of sins” means “because of, not in order to.” Romans 3:25 was offered in an effort to buttress that claim, but Asher showed how this passage hurts rather than helps Stocker’s argument because the text says that the blood of Christ was shed ‘for the remission of sins.” This is in order to, not because of.

Stocker avoided like a plague Asher’s chart which gave the texts of Acts 22:16 and Romans 6:3-4, proving that Paul was baptized to wash away his sins and that the Romans received the very same baptism. Asher kept showing the chart again and again until finally on the second night Stocker started trying to bail himself out. The more he tried to bail water out of the plan of salvation, the deeper in water he got. He decided Paul was saved on the road to Damascus by faith alone, which contradicts dispensationalism. But then Stocker claimed that Ananias erred when he commanded Saul, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” This proves that Stocker knows that Acts 22:16 contradicts his faith only doctrine and requires water baptism to wash way sins. Then, in an effort to line up Ananias with the faith only doctrine, Stocker said that “be baptized” is a passive verb, “wash away” and “calling” are active verbs, therefore baptism has nothing to do with washing away sins and calling on the name of the Lord. Where he found this rule of grammar is anyone’s guess because he did not tell us. If Ananias did not command Paul to be baptized to wash away his sins, and if Ananias believed Stocker’s faith only doctrine, why in the world did Stocker accuse Ananias of error? Such are the convolutions and contradictions of Stocker’s error!

The Questions

Thirty minutes before the debate each night, the speakers exchanged five written questions, wrote out answers, and returned the answered questions to one another about five minutes before starting time. These questions were then covered during the debate. Asher used his questions masterfully by designing them to outline his major arguments. Both nights, Asher’s questions focused on Mark 16:16, Acts 2:38, 10:47-48 and 22:16 tied to Romans 6:3-4. Therefore, when Stocker attempted to answer the questions, he was required to address the major passages and arguments presented by Asher.

Asher asked, “Is it true that these people here tonight that have been baptized in the name of Jesus for the remission of sins are ‘going to hell like a ball bearing on a greased plank’?” Feeling the sting of this statement which flies into the face of Acts 2:38, Stocker repudiated the quotation. Asher then pointed out that it came from Peter S. Ruckman in The Seven Baptisms, published by the bookstore where Stocker preaches! Ruckman said on page 13, “This town is filled with people who have been ‘baptized in the name of Jesus for the remission of sins,’ and they are going to Hell like a ball bearing on a greased plank, brother!”

Asher asked, “If Cornelius in Acts 10 and people today choose not to be baptized in water, would they be lost?” Stocker said, “No.” He agreed that Peter commanded water baptism in Acts 10:47-48, but belted out, “So what?” he then asserted to prove that people can be saved while refusing baptism, that saved people disobey God every day. In response on the next night Asher presented a chart which pointed out, “Our Real Difference Is Over Respect for the Authority of God’s Word.” When passages such as Matthew 7:21-23; Mark 16:15-16 and Acts 2:38; 10:48 are preached, false teachers like Glen Stocker respond, “so what? “

Since Stocker claims that 1 Corinthians 12:13 refers to “Spirit baptism,” Asher asked him to clarify whether the Holy Spirit is the element in which one is baptized, or the administrator of baptism in that passage. Stocker’s answer was, “Both!” Asher reflected on the absurdities of error and pointed out that the Spirit caused people to be baptized in water in order to be added to the body of Christ, just as Jesus caused people to be baptized in John 4:1-2 without doing the actual baptizing himself.

Another question asked Stocker to clarify what Mark 16:16 really means:

a. He that believeth not and is not baptized shall be saved?

b. He that believeth not and is baptized shall be saved?

c. He that believeth and is not baptized shall be saved.

d. He that believeth and is baptized shall be saved.

Seeing that Baptist doctrine contradicts the text when spelled out so plainly, Stocker checked “d” instead of “c” but he actually preaches “c” instead of “d,” as Asher pointed out. No matter who Stocker answered he had to contradict either the Bible or Baptist doctrine.

Since Stocker’s proposition asserts that “salvation is by grace through faith alone before and without water baptism,” he was asked to clarify exactly when Cornelius was saved from his past sins in Acts 10:

a. 10:14 when God saw Cornelius’ sincerity and sent the vision of an angel.

b. 10:43 when Cornelius believed in Jesus.

c. 10:44-45 when Cornelius received Holy Spirit baptism.

d. 11:18 when Cornelius repented.

e. 10:47-48 when Cornelius was baptized in water.

This question so bewildered Stocker that he checked no less than three answers: “b, ” “c, ” “d. ” Asher pointed out that in his utter confusion Stocker had repudiated his proposition of “faith alone.”

Three of Stocker’s ten questions addressed the security of the believer, which was not the issue in this debate. On the second night Asher presented 28 of “Stocker’s Stumbles, Fumbles, and Blunders,” including the “Blunder of the Debate A ward.- Brings up ‘security’ on baptism proposition, but won’t debate security!” Asher presented Stocker propositions for a week’s debate on security but Stocker ignored them. Since the debate, Stocker has complained on the radio that he did not have enough speeches to cover everything he wanted to say, yet he had turned down Asher’s pleas for a full week’s debate on baptism.

Another Debate?

If Stocker believes that debates advance the Baptist cause, he will want more debates. If he believes the Baptist cause suffers from debate, he will want no more debates. Asher believes debates advance the cause of truth and is waiting to hear from Stocker. We shall see what we shall see!

Guardian of Truth XXXVI: 14, pp. 424-426
July 16, 1992

By Tom M. Roberts

There are limits to fellowship, unless one accepts the tenets of Universalism. How these limits are defined continues to be a matter of study and controversy among brethren. While a generous spirit would suggest that the most noble of motives activates most of us to seek the truth regardless of personalities, it must also be acknowledged that misguided desires might predominate: the desire to broaden fellowship so as to include doctrinal error; the desire to plead for special privilege for esteemed persons who teach error; the desire to avoid another division among brethren at all costs, etc.

A booklet written by Samuel Dawson (Fellowship on Marriage, Divorce and Remarriage, Gospel Themes Press, Sumner, WA, 1992) has been widely distributed across America in which he advocates expanded fellowship concerning Homer Hailey, et al, and their teachings on marriage, divorce and remarriage (MDR). One should not be surprised to discover, upon reading, that his desire to extend this open hand of fellowship to those who teach error on marriage, divorce and remarriage is caustically backhanded to those who oppose the error. While claiming not to reveal his true feelings about the doctrinal position of marriage, divorce and remarriage (p. 30), he leaves no doubts at all as to his position by the deliberate and prejudicial manner in which he equates those who oppose the marriage, divorce and remarriage error with those who split the church over the missionary society, instrumental music and institutionalism.

Who Is Guilty of Church-Splitting?

Must we, at this late date ask, “Who split the log?”

Three separate occasions are cited when “a small group of men” met respectively in Cincinnati, Ohio (1840s), Ridgeway, Kentucky (late 1800s), and Abilene, Texas (I 950s) and “made decisions that impacted every church of Christ in America” (p. 3). These decisions, you may recall, resulted in the missionary society, instrumental music and the sponsoring church and divided churches on each of the three occasions. Brother Dawson adds one other meeting of a “small number of men” in Belery, New Mexico that “threaten(s) to affect every church of Christ in America, this. time, on the subject of marriage, divorce, and remarriage” (p. 4).

This comparison leaves little doubt as to his position on marriage, divorce and remarriage! Those “young men” who opposed Hailey in Belen were guilty, in brother Dawson’s eyes, of threatening to denominationalize the church. Preaching the truth on marriage, divorce and remarriage is equal to starting a missionary society or importing a piano into a congregation!

According to Dawson, Hailey had the right to teach a doctrine that others felt would cause men and women to be lost in hell, but no one had the right to answer him. We must not only permit such studies, but must also encourage fellowship with the error and rebuke, censure, tar and feather anyone who dares to question Hailey or his doctrine. Why, brother Dawson, is it so noble to defend brother Hailey and condemn those who exposed him unless you agree with Hailey? I suggest that your objectivity on the subject of fellowship is suspect due to your own views on marriage, divorce and remarriage. Your speech betrays you.

Aside from this review, brethren must examine the practice of permitting teachers of error the privilege of privately teaching their views without being challenged.

In fact, a strange and horrible event is occurring today among brethren. Blatant and grievous error is being advocated whereby the teaching of Christ concerning marriage, divorce and remarriage is being openly and widely denied. Doctrines are being advocated whereby anyone, for any cause, can divorce his mate, marry another, and continue in full fellowship with brethren. This is sinful and shameful and opposed to the doctrine of Christ. The smoke screen of fellowship with individuals (Hailey, Wharton, Bassett, et al) is obscuring the real issue. Brother Dawson clearly wants not only fellowship with these public figures who have heretofore privately taught this error, but also wants brethren everywhere to permit public teaching of this error to persist without consequence. Faithful brethren during the 1800s and 1900s were falsely accused as being church splitters and brother Dawson continues the practice. My brother, when you “go beyond the doctrine of Christ” (2 Jn. 9ff), you and others who do will have to bear the guilt and not those who submit to the will of the Master.

God Hates Divorce

The Bible clearly teaches that God wants marriage to be one man and one woman for life with one exception (adultery) permitting remarriage of the innocent party (Gen. 1,2; Matt. 5; Matt. 19; etc.). God hates putting away (Mal. 2:16). Thus, divorce is sinful and is an abomination to God. Jesus clearly taught the will of God and bound that upon his disciples. Even as brother Dawson says, “It is not my purpose to suggest that the issues on divorce and remarriage are so complex that we cannot understand them. I don’t believe it” (p. 30). Yes, the will of God is understandable on marriage, divorce and remarriage. But it is quite clear also that many are denying what Jesus taught even while they want others to roll over and play dead while they teach their error. Some want to allow their long-time friends and influential brothers to be allowed special privilege to teach this sinful doctrine. Whether being taught to the church universal (through the medium of magazines, private classes, etc.) or in local churches, this error will not pass unchallenged. It is sinful. It violates the will of God. It will cause people to be lost in hell.

If Homer Hailey had taught at Belen, New Mexico that two homosexuals who were married were okay in their marriage and should continue in it and be received into the fellowship of that church, would you or Ed Harrell defend brother Hailey in that error, brother Dawson? If not, why not? I can hear now what you would say. You would say, “Why such a homosexual marriage is sinful and you can have no fellowship in such a sin.” Yes, and you would be right. But can’t you see that an adulterous marriage is also just as much an abomination to God? If not, and if you accept adulterous marriages, then your objectivity in your booklet is a farce. The defense by Harrell, yourself and others must have one thing in common: you do not really believe divorce and remarriage to be an abomination in God’s mind and that it can be practiced with impunity. Each of you may come to your conclusions in different ways: Hailey argues for the alien and a universal moral code; Bassett argues for each to “abide in his calling” (1 Cor. 7:20); Wharton argues that “if one is loosed, both are loosed”; Harrell says you are all wrong but that it doesn’t make any difference. He’ll fellowship all of you in your error and encourage your use while you preach your error so his protestations of disagreement are futile and impotent. The end result is shameful in that each of you comes out at the same conclusion: divorce is permitted for every cause. The clear teaching of Jesus is violated and those who believe and practice what Jesus taught are labeled as church splitters and guilty of denominationalizing the church.

Congregational Autonomy

Brother Dawson suggested that it was and is an “unhealthy” situation whereby “anyone could meet anywhere, especially Cincinnati, Ridgeway, or Abilene, and make decisions that influenced every church of Christ in America” (p. 4). He included Belen in that category. I wonder, brother Dawson, if when you made a decision in Sumner, Washington to write your booklet and send it to churches across the nation, did you intend to “influence every church of Christ in America”? He also deplored a situation whereby local churches allowed “outside forces (to) propel them into another denominational split” (p. 30). He advised that “each local church should study the issues for itself, determine its own conduct on these matters, and not allow any outside preacher, paper, college, or coalition of congregations to determine its action” (p. 4). He warned that there is “another denominational split coming ” (emp. his, tr), saying “a few preachers and editors feel that congregations must line up, and that open discussion and study in each congregation is dangerous. These few advocate that lines of fellowship must be drawn. They bring undue influence to bear on congregations which will inevitably result in many congregations being split, and there will be another denominational line-up of congregations” (p. 6),

Does preaching the truth cause denominational splits? Does writing for a paper that is read by brethren cause denominational splits? I challenge brother Dawson to name a single church that has had its autonomy violated by Torch Magazine, Searching the Scriptures, Gospel Anchor, or Guardian of Truth. I challenge him to prove that I or any who writes for these papers views the church in a denominational sense. I know of no one who has advocated that churches line up or that teach that open discussion in a local church is dangerous. I know of no one bringing undue influence on any congregation and would oppose that practice if I did. For the record, brother Dawson is not alone in defending congregational autonomy. I am as jealous for it as he. But it seems somewhat facetious of brother Dawson to accuse those who disagree with him of violating church autonomy and denominationalizing the church by teaching what they believe in sermons, papers and bulletins when he wrote the booklet advocating his expanded view of fellowship and sent it “to every church of Christ in America.” Was it “unhealthy” and sectarian for him to use a directory of churches (does this suggest he views these churches as a “coalition”) to mail his booklet? Was it “unhealthy”of him to contradict his own advice about outside interference in the following material: “You can help. If you are a preacher and are agreed that local churches should be able to study these matters and determine local church action without outside interference, won’t you help get copies of this booklet into the hands of the local elders, and other influential members? Think of others who would benefit from being warned of the danger that confronts us all.

“If you are an elder in a local church, you of all people should object to outside stifling of study within your local congregation. Copies of this booklet could help alert your members to the denominationalizing tendencies of previous divisions in churches of Christ, so they will not be willing to inadvertently participate in another one.

“If you are a Christian who is a Bible teacher, copies of this booklet will serve to admonish those you influence to study for themselves” (p. 31).

I stand somewhat amazed that he would criticize people for writing and teaching what they believe, stating that such would denominationalize the church while he does the exact same thing! Is your booklet “outside interference” in local churches? How does it differ from the Guardian of Truth and other papers? Your appeal to preachers to “get copies of this booklet into the hands of local elders, and other influential members” does indeed smack of undue influence, meddling and conspiracy to violate the local autonomy of local churches.

Brother Dawson Advocates Drawing Lines of Fellowship One accusation leveled against some of us in his book is, “These few advocate that lines of fellowship must be drawn” (p. 6). Once again, brother Dawson contradicts himself. Maybe it depends on “whose ox is being gored.” Does he not draw any lines of fellowship? Would he fellowship anyone in a local church involved in a homosexual marriage? Would he fellowship one who drove a wedge in a local church with an instrument of music? Would he limit his fellowship and financial support to a congregation that supported human institutions? I dare say that he would limit his fellowship in all these instances because he would agree to the sinfulness of these matters and limit his fellowship. It is this exact point that proves that Samuel Dawson does not believe what the Bible teaches about divorce. If he believed marriage, divorce and remarriage (as being discussed) to be sinful, he would draw lines of fellowship just as we do. How can I know this? Let brother Dawson tell us in his own words.

In an earlier publication, Fellowship: With God and His People (Gospel Themes Press, Santa Maria, CA, 1988), brother Dawson has some things to say on fellowship as he discusses “The Way of Christ Without Denominationalism.” While there are things in that publication as well that are worthy of review (many good things are taught), he includes “Chapter Five: Fellowship with Other Christians” (pp. 75-101).

To the point is brother Dawson’s use of Paul’s statement to Timothy in 1 Timothy 5:21-22 which concludes with the warning “neither be partaker of other men’s sins” (p. 80). He observes, “The term ‘partaker’ comes from the same root word for ‘fellowship,’ the subject of our study. Paul instructs Timothy not to be a partaker in other men’s sins, nor to conduct himself in a way that makes him a partner in their evil deeds.” He references another passage having the same thrust: 2 Corinthians 6:14-7:1. He accurately observes: “The very tenor of these words instructs us not to be in fellowship with sin, to be holy and separate from it. This is a condition of fellowship with God, in Whom no darkness exists at all.”

Brother Dawson adds a study of Ephesians 5:6-11 and Ezekiel 18:1-20 and raises the question, “How can we associate with others in such a way as to make us a partner or fellow’ in their sins?” (emphasis added). He lists the following things Christians should not do or else be guilty of fellowship in sin:

“A. Commit the Same Sin Together.” This is illustrated by Acts 5:1,2,9: Ananais and Sapphira had fellowship in the same sin of lying to the Holy Spirit (p. 81).

“B. Commit the Same Sin Separately.” He listed Acts 7:51-52 in which Stephen accused the Jews of “being partakers in the sins of their fathers” (p. 82).

“C. Consent with Sinners.” Brother Dawson showed that some were guilty “not by committing the same sin ourselves, but merely by consenting while someone else does it. For example, in Acts 8:1 ” where “Saul was consenting unto his death” (p. 83).

“D. Know Another’s Guilt But Fail to Act.” In powerful words, Ezekiel 3:17-21 is used showing that God set Ezekiel forth as a watchman with all its attendant responsibilities. “Clearly, God held Ezekiel responsible for informing the people about their sin. He was not to ‘wait for them to bring it up!'”

Further, he used 1 Samuel 2:12,17,31 and the house of Eli to show that “Eli was in fellowship with his sons’ sins because God said, ‘I am about to judge his house forever for the iniquity which he knew, because his sons brought a curse on themselves, and he did not rebuke them.’ Eli’s part in his sons’ sins was that he knew their guilt, and he failed to act sufficiently to stop their sins.”

Brother Dawson approaches eloquence when he adds Paul’s statement to the Ephesian elders in Acts 20:26-27 saying, “Paul makes it clear he lives under the same admonition Ezekiel lived under. When one knows the truth and fails to apply it where he can, he becomes partaker in the very sins he should restrain. Parents who keep quiet become partaker in their children’s sins just like Eli. Christians who look the other way become partakers in others’ sins” (pp. 84,85). Exactly! Amen! Perhaps the “young men” at Belen felt the same way. Should they have looked the other way?

“E. By Our Example and Influence.” 1 Corinthians 8:4-12 is used to show “another way we become a partaker in another’s sins, that is by failing to consider the power of our example and influence” (pp. 85,86). What influence will your booklet have, brother Dawson? What influence will brother Hailey have in sending souls to meet God unprepared because of adulterous marriages he has approved by his teaching?

“F. By Improper Association With False Doctrine.” “Here, though, we speak of the corruption of others by false teachers! In Ezekiel 13:8-10, Ezekiel condemns the false prophets of his time for this very sin. . . . A little reflection enables us to see this is in reality what all false teachers do: (1) they discourage the righteous, and (2) they encourage the wicked not to turn from their wicked ways. Thus it has always been, it would be entirely possible now for us to be partakers in the teaching of a false teacher” (pp. 86,87). I agree with you wholeheartedly, brother Dawson. But you disagree with your own writings on pp. 7-8 of the booklet being reviewed when you quote from Ed Harrell. He says that you cannot call a man a false teacher unless he is dishonest and/or ignorant. You say false doctrine makes false teachers. Does this contradiction disqualify you and brother Harrell from writing?

“G. By Financially Supporting Error.” He said, ” . . .When we support one who teaches false doctrine, we are in fellowship with his evil works. We ought always to look out that we don’t partake in another man’s sins in this regard” (pp. 87-89). Would you invite brothers Hailey, Bassett and company to Sumner for a gospel meeting and pay them wages to teach what they believe on marriage, divorce and remarriage? Would you accept into your membership a convert in that meeting who was living with his “nth” wife? If so, would you invite James Bales to Sumner and support him (wages) to teach his view on marriage, divorce and remarriage? Would you also let him preach his view on institutionalism? If not, why not? If you can fellowship Hailey, why not Bales? Could you support one who taught the use of the piano? Just how far will you go in your advocacy of fellowship? Surely there are those who believe in “unity in diversity” that will be interested in your answer.

Brother Dawson, your own words convict you!

You do believe there is false doctrine today. You do believe there are false teachers. You do believe that you must limit your fellowship so as not to be a “partner” with them. This is an admirable stand and, while we may have some discussions about what constitutes true and false doctrine, we can indeed agree that we must limit our fellowship. However, when you hide behind a pretended objectivity and point the finger at brethren, accusing them of denominationalizing the church when we practice the same thing you do, you add nothing to our discussions. If you believe the loose doctrines on marriage, divorce and remarriage as taught by Hailey, Bassett, Bales and others, say so. I believe this to be false teaching and will say so, even as I respect you for your candor and honesty. If you disagree with me, you think me a false teacher and I would expect nothing less from you. Open discussions can then begin which could go far to shedding more light than heat.

But, my brother, don’t ask us to gloss over these differences as though they don’t exist, while permitting you to go on teaching your error and chastising us as fomenters of splits when we reject your terms. Would you submit to this same treatment by those of the institutional persuasion, by homosexual advocates, by Christian church preachers? Doesn’t it rankle you to be unjustly called “anti” without proper definitions? You have harshly criticized every brother who believes the truth of Jesus on marriage, divorce and remarriage as being in league with other generations of rebels and church splitters. Why would you even want to extend fellowship to such reprobates?

So please don’t plead special privilege to us on the basis of what is good for the church. False doctrine is never good for the church. Please don’t act as though our differences are not real and substantial. It begs the question of fellow ship to ask us to continue in fellowship while brethren spread false doctrine. You would not do it, but you ask us to do it.

Summary

Seldom has a document been presented which purports to encourage fellowship that does more to defeat it. Arguing a respect for local church autonomy, it pleads for an assault on every church to sell his publication; pleading for peace, it uses inflammatory language; claiming scholarship, it contradicts other works by the author; asserting reverence for truth, it cites few, if any, scriptural supports; professing to have an answer for our dilemma, it quotes from many men to show how divided we are and have been.

Fellowship is a worthy goal to pursue. Each of us can well be ashamed of the conditions we have inherited and of our own contributions. However, true fellowship is to be found by “walking in the light as he is in the light” (1 Jn. 1:7); preaching only the gospel of Christ (Gal. 1:6-9); and refusing to “go beyond the doctrine of Christ” (2 Jn. 9), but abiding therein. This gospel has built into it a recognition that we fall short of God’s glory (Rom. 3:23) but makes full provision for forgiveness when we repent and pray. But it nowhere suggests compromise of God’s truth or of the unityin-diversity that accompanies it.

If we really want to have fellowship, let’s unite on the gospel message.

Guardian of Truth XXXVI: 13, pp. 400-403
July 2, 1992

By Johnie Edwards

The Sunday Herald Times had an article concerning church growth in the April 19, 1992 issue. I would like for you to just see what most churches are using to promote attendance and growth.

1. Some churches of Christ: “Morgan Street church of Christ in Martinsville has replaced revivals with educational meetings, and sponsored a film series on how to deal with family crisis.” Did you ever read where New Testament churches ever did a thing like this? I do read about them “sounding out the word” (1 Thess. 1:8).

2. First Presbyterian: “First Presbyterian Church in Bloomington has started volley-ball and softball teams, a young mother’s group, a men’s breakfast group, and bring-a-friend Sunday.” Didn’t the apostle Paul say that the power to save is the “gospel” (Rom. 1:16)?

3. Shiloh Temple: “Shiloh Temple, near Lake Monroe, has started a big brothers/big sisters program, sponsors outdoor concerts, and plans a new building with a gymnasium and lighting for theatrical productions.” Paul wrote the Romans, “For the kingdom of God is not meat and drink: but righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17).

4. First United Methodist: “First United Methodist Church in Bloomington, is offering shorter-term Bible study groups at a variety of times, started a Christian Cookie Corps that delivers cookies to first-time attenders, and uses more story-telling in sermons to make them meaningful.” Sounds more like a “welcome-wagon” than a church! What do you think?

5. Sherwood Oaks Christian: “At Sherwood Oaks Christian Church . . . offers a cafeteria menu of more than 30 committees. They include athletics, property upkeep, sound equipment and lighting, homebound visitation,. big brothers/big sisters, communion and baptism, anti-abortion efforts, drama presentations, evangelism and outreach, finances, hosting international students, and music.” Jesus instructed the apostle to “go teach, baptize” and teach folks to “observe all things whatsoever I have commanded you” (Matt. 28:19).

6. New Testament Churches: New Testament churches grew when: (1) The gospel was preached (Acts 8:4-13); (2) When discipline was exercised (Acts 5:1-14); (3) When the church did its work (Acts 6:1-7); (4) When the church was at peace (Acts 9:31); (5) When Christians were persecuted (Acts 12:1-24); (6) When the decrees of God were declared (Acts 16:1-5). If we expect the church to grow and be strong spiritually, we must get back to this work as was done in New Testament times. Men are drawn to God when the word of God is preached (Jn. 6:44-45).

Guardian of Truth XXXVI: 14, pp. 417, 439
July 16, 1992

By Mike Willis

We want to continue an examination of what the plea to restore the New Testament church means.

5. The plea to restore the New Testament church means the restoration of apostolic evangelism. The early church saw its mission as taking the saving gospel of Jesus Christ to the world which was lost in sin. They were committed to the obedience of the charge of the Great Commission.

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen (Matt. 28:19-20).

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned (Mk. 16:15-16).

And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And , behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high (Lk. 24:46-49).

From the Great Commission, we can learn that the apostles preached the gospel, the Word, the Christ. They preached “repentance and remission of sins” in the name of Jesus. In doing this, they made disciples or penitent believers; when these penitent believers were baptized they were saved or received the remission of their sins.

In this apostolic commission is found the apostolic rule of conversion: (a) preach the gospel; (b) faith or belief; (c) repentance; (d) baptism of penitent believers; (e) salvation or forgiveness of sins.

Having noticed the charge of the Great Commission, we can readily see that much of modern preaching in denominationalism (and some among us as well) is wholly unlike the plain preaching of the apostles. Sermons should convict men of sin, show them the way to salvation through Christ, and teach men all things whatsoever Jesus has commanded us. To restore the apostolic preaching of the New Testament church is going to require that we cast aside sermons designed to influence politics, propagate social change, treat temporal ills, create a better self-image, teach one how to manage his finances, teach pop psychology on how to have better inter-personal relationships, teach time management, and other self-help lessons. Many of the sermons preached today would have left the 3000 present on the day of Pentecost still in their sins.

6. The plea to restore the New Testament church means the restoration of the names worn by the followers of Christ. In the New Testament, the followers of the Christ are designated by several names, which names signify the Christian’s character, his relation to other children of God and to their Lord. Here are some of the names by which they were known:

a. Disciples (Acts 11:26). The word “disciples” means “learners” or “pupils” of some great teacher. “Disciples of Christ” means “learners of Christ.” The designation indicates the relation that exists between Jesus and his followers as that of teacher and pupil.

b. Brethren (Acts 6:3). Jesus said, “But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren” (Matt. 23:8). The word “brethren” indicates that relationship to God as his children (2 Cor, 6:17-18) and to one another as brothers and sisters. The term indicates that tender and endearing relationship which exists between fellow disciples of Christ.

c. Believers (1 Tim. 4:1). The designation of disciples as “believers” points to their conviction that Jesus is the Christ, the Son of the living God (Matt. 16:16).

d. Saints (Rom. 1:7). The word “saint” emphasizes that disciples have been “set apart” to God. As his set-apart people, they are also committed to walk in holiness. The followers of Christ are to be holy in heart and life.

e. Christians (Acts 11:26). Three times in the Scriptures, the Lord’s disciples are called Christians.

And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch (Acts 11:26).

Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian (Acts 26:28).

Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf (1 Pet. 4:16).

A Christian is a “follower of Christ.” This is the “worthy name” by which he is called (Jas. 2:7).

As Christians worked together in local congregations, they also were designated by various terms. They were called the “church of God” (1 Cor. 1:2), “churches of Christ” (Rom. 16:16), the “house of God” (1 Tim. 3:15), and several other names. Some may object to calling these terms names. Paul exhorted the saints at Corinth not to cause others to stumble saying, “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God” (1 Cor. 10:32). If I can understand that Gentiles and Jews named two groups of people, I can also perceive that “church of God” is used as a name for a third group of people.

The plea to restore the New Testament is a plea for men to renounce the unscriptural and divisive names by which men are called today. Let us forever throw aside such terms as the following: Baptist, Methodist, Presbyterian, Catholic, Pentecostal, Episcopalian, Congregationalist, Unitarian, Muslim. Let us restore the names worn by the followers of Christ and be content therewith.

Guardian of Truth XXXVI: 14, pp. 418, 439
July 16, 1992