Truth Magazine

By Larry Ray Hafley

“For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Cor. 1:18). To preach the gospel is to preach the cross, “for it is the power of God unto salvation” (Rom. 1:16). To “preach Christ” is to preach the wisdom and power of God (1 Cor. 1:23,24). About this there can be no doubt to anyone who believes the Bible. God has “manifested his word through preaching” (Tit. 1:3). He has “brought life and immortality to light through the gospel” (2 Tim. 1:10). Ironically, the death of Christ is the life of the world. What is seen as “weakness” and “foolishness” is the power and wisdom of God unto salvation.

The Displacement of the Cross

In a book entitled, The Cruciform Church, written by an ultra-liberal, C. Leonard Allen, the charge is made over and over that “the preaching of the cross” has been disregarded and displaced by undue emphasis upon, “What must I do to be saved?” It is argued that when we stress man’s part in obeying the gospel that we are neglecting “the centrality of the cross” in our salvation. If that is true, one wonders if Peter was “guilty” of ignoring “the cross’s doctrinal fulness” when “with many other words did he testify and exhort, saying, save yourselves from this untoward generation” (Acts 2:40). In other words, according to this charge, as we stress the terms of pardon, we are not “preaching the cross.” When we tell men what they must do to be saved, when we emphasize the conditions of pardon, we are leading men to rely and trust on their obedience and not upon the death and blood of the cross. We may lead men to obedience in baptism and to the church of the Lord, but have we truly converted them to the Christ of Calvary? The inference is that we have not. But that you may see the charge for yourself, consider the following excerpt.

. . . There was affirmation of the fact of the atonement but reluctance to delve much into its meaning. Thus preachers could preach sermons entitled, “What Must I Do To Be Saved?” and scarcely even mention the crucifixion or atonement of Christ.

One of the most striking examples of the displacement of the cross appears in T.W. Brents’ huge volume, The Gospel Plan of Salvation (1874). It became a standard work and was widely read for decades . . . . The only extended treatment of the atonement is a five-page section devoted to refuting Calvinistic doctrine of limited atonement. Although one finds a few references to Christ’s death scattered throughout the book’s 662 pages, nowhere does one find any systematic or extended discussion of human need and how God met that need at the cross. Brents devotes 306 pages to a discussion of baptism. But even there I found only about two pages even connecting baptism to the death of Christ. In a book claiming to set forth the gospel plan of salvation, I find such omission astounding, the sign of something deeply awry in the theology of the movement . . .

“. . . Where the atonement does appear the concepts are fragmentary and anemic. Ironically for a movement devoted to restoration of the New Testament faith, nothing like the richness of the New Testament doctrine of the atonement appears in our preaching” (The Cruciform Church 120,121).

Similar statements and criticisms have recently appeared in print. “The Gospel Plan of Salvation (1874) by T.W. Brents is a well-written refutation of Calvinistic and sectarian errors relative to man’s response in the plan of salvation. While this is important, it’s ironic that a book so titled doesn’t present a full, systematic exposition of the centrality and positive meaning of the cross in the plan of salvation” (W. Frank Walton, Christianity Magazine, February, 1992, p. 12).

T.W. Brents needs no defense from me. His work needs to be read and preached by all who would preach the cross of Christ. His purpose had something to do with the thrust of his argumentation. What is here denied, in these articles, is that preaching man’s response in the plan of salvation is somehow an abandonment of the meaning of the cross.

Brethren, if our preaching is off base, spare us the assessment and philosophy of Abilene Christian University and The Cruciform Church crowd. Two years ago, a very fine lady, a sister in Christ, sent me several pages of The Cruciform Church. In part, my response to her was this:

Finally, as to the enclosure, I shall profit from it. Thank you for caring enough to send it. I try not to pattern my preaching after Campbell, Locke, Bill Love, T.W. Brents, C.L. Loos, the 1950s or any other human assessment. I strive, however much I may fail, to preach as the prophets, Moses, John the Baptist, Jesus the Christ and the holy

apostles and prophets of the New Testament. In short, as the oracles of God (1 Pet. 4:11), so I speak. I seek to emulate and imitate the manner and method of divine history (Matt. 5-7; 13; 23; 2 Tim. 2:2,14-18,23-26; 3:13-4:4). As to source, emphasis, manner and doctrine, I seek to obey 1 Timothy 1:3; 4:6-16; 5:20; Titus 1:9-13; 2:1,15.

I care not how this relates to Campbell, the restoration, Martin Luther’s imagery emphasis, the reformation, nor to the form, style or substance of any men in any era. My goals, if I know my heart, are those of the spirit, genus and model of the Bible. Wherein I have failed, I solicit your prayers and entreaties.

So, if “my speech and my preaching” needs some revision, give it to me from “the revelation of Jesus Christ.” Warmed over and worn out philosophies of preaching from liberal professors will not suffice. Wiersbe, Lucado and Shelley are not to be compared to Bible preaching. If preachers today need to be “taken to school” so they can learn to preach, take them to the word of God. Rehashing the judgments and opinions of liberal, ecumenical spirits will not “cut it.” The points made in this series of articles may be totally off base, but they begin and end with Scriptures. If the conclusions we reach are a perversion of the word of God, then kindly and candidly correct us (2 Tim. 3:16,17). Meanwhile, please note that our efforts are centered on “the preaching of the cross” from a biblical perspective and not from the “wisdom of this world, nor of the princes of this world, that come to nought.”

Grace and the Cross

In Colossians 1:5,6, Paul wrote of “the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; which is come unto you . . . and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God” (Acts 20:24). Those who heard “believed, and were baptized” (Acts 18:8), were characterized as those “which had believed through grace” (Acts 18;27). Those who “knew the grace of God in truth” had learned of “the hope . . . in heaven” through “the word of the truth of the gospel.” Those who have believed and been baptized have been saved “through the grace of the Lord Jesus Christ” (Acts 10:48; 11:15; 18:8,27).

Thus, the “gospel of the grace of God” consists of more than the mere acknowledgment of God’s unmerited favor. When one preaches faith, repentance and baptism, he is “testifying of the gospel of the grace of God” (Acts 20:24; 19:5; Eph. 2:8,9). It is unfair, not to mention unscriptural, for one to say that preaching the conditions of forgiveness is to neglect the grace of God, because, as we have seen, those items, along with the knowledge of the hope in heaven, are an integral part of knowing “the grace of God in truth.” The same is true with regard to “the preaching of the cross” (1 Cor. 1:18; Acts 18:8,27).

Peter spoke to those who had a “living hope” and redemption through the death, blood and resurrection of Jesus Christ (1 Pet. 1:3-5,18,19; 2:24). These people had been begotten by the word of God and had purified their souls “in obeying the truth” (1 Pet. 1:22-25). “Baptism doth also now save us,” Peter said, “by the resurrection of Jesus Christ” (1 Pet. 3:21). To preach the necessity of “obeying the truth” and that “baptism doth also now save us” is not to ignore the place of the cross of the Christ in our salvation, for, Peter concluded, “I have written . . . that this is the true grace of God wherein ye stand” (1 Pet. 5:12). Do not be deceived by this false dichotomy, this false distinction, between the grace of God and the commands of God. One preaches the grace and cross of Christ when he preaches that “baptism doth also now save us” and that one purifies his soul “in obeying the truth.”

Further, Peter referred to “the grace,” the gospel system, that had come unto them (1 Pet. 1:10-12). In the very next verse, note his “Wherefore.” In view of “the grace,” I ‘the gospel,” certain pure and holy behavior was demanded of them (1 Pet. 1:13-4:19). By living in accord with the truth, by living godly lives, they were standing “in the true grace of God” (1 Pet. 5:12). Hence, preaching that exhorts and encourages righteous living, is preaching the grace of God. One is not displacing the cross when he preaches against immorality and ungodliness. He is preaching the grace of God when he preaches against worldliness and sinful living (1 Pet. 2:1; 4:3,4). Yet, we are being told that such preaching that condemns the sins of the flesh, while needed, is getting us away from the cross of Christ and away from the grace of God. As the epistle of 1 Peter demonstrates, that is not so.

In Titus 2:11-15, we see Paul’s linking of the grace of God with righteous living. “For the grace of God that bringeth salvation hath appeared to all men, teaching us that denying undgodliness and worldly lusts, we should live soberly, righteously and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that I he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.”

The grace of God (1) brings salvation and (2) teaches us. What does God’s grace teach us? Negatively, the grace of God teaches us to deny ungodliness and worldly lusts. Positively, the grace of God teaches us to live soberly, righteously, godly, in this present world. What teaches us how to live? The grace of God. Is preaching on how to live in this world an abandonment of the grace of God? No! Are we to preach on such matters? Are we to discuss the demands of God for righteous living? “These things speak, and exhort, and rebuke with all authority.” In so doing, one is speaking “sound doctrine” (Tit. 2:1-10); he is preaching the grace of God. Hence, sermons against immodest dress and social drinking are sermons that preach “the grace of God” and the cross of Christ. Do not swallow the line that says that such preaching is neglecting or displacing the cross.

Enemies of the Cross of Christ

In the Philippian letter, Paul emphasized that righteousness does not come by the law, but by “the faith of Jesus Christ” (Phil. 3:9,10). He instructed them to only let their manner of life “be as it becometh the gospel of Christ” (Phil. 1:27). There is, Paul said, a manner of living that befits the gospel, and he exhorted that all should walk by its rule (Phil. 3:15-17). But some do not so walk and live. Their god is their own carnal appetite; they glory in shameful behavior; they act in sensual, fleshly sins (Phil. 3:19). And how does Paul describe such people? What are they? How shall we label those who live in various lusts and passions? Paul says, “that they are the enemies of the cross of Christ” (Phil. 3:18). To walk in a lewd, licentious, lascivious lifestyle is to be an enemy of the cross of Christ! There, when one preaches the Bible standard of righteous living, when he teaches against the shameful, sordid sins of the flesh, he is preaching “the cross of Christ.” Those who would make a distinction and say that we are displacing, or at least ignoring the cross when we preach on such matters, are just as wrong as they can be. However well-intentioned they may be, they, too, are “the enemies of the cross of Christ” (Phil. 3:15-19).

What of those, who like Paul, are “set for the defense of the gospel” (Phil. 1:17)? T. W. Brents has been set forth earlier as an example of one who vigorously defended the faith, but who in so doing, displaced and ignored “the atonement.” What of such men? What of such work? Is it truly a case of unwittingly drifting from the grace of God? Let Paul answer. “In my bonds, and in the defense and confirmation of the gospel, ye are all partakers of my grace” (Phil. 1:5-7). No, my brethren, those who defend the truth against the evils and errors of Catholic and Protestant denominationalism are not ignoring God’s grace nor Christ’s cross. Rather, they are partakers of grace and friends of the cross.

The Galatians had been “called into the grace of Christ” (Gal. 1:6); that is, “unto the fellowship of . . . Jesus Christ” (1 Cor. 1:9). Jesus Christ had been “set forth” and “crucified” among them (Gal. 3:1). Obviously, Jesus was not literally, physically, crucified among the Galatians, but when they heard “the preaching of the cross,” “Jesus Christ, and him crucified” (1Cor. 1:18; 2:2), in that way, in that manner, Jesus had been “set forth” and “crucified” among them. So it is with us even today.

Paul equates the reliance of the Galatians on circumcision and the law as an annulment of the faith, the cross and the grace of God (Gal. 2; 5:14). To trust in “another gospel” is to “pervert the gospel of Christ” (Gal. 1:6-9). To “obey the truth” (Gal. 3: 1; 5:7) is to uphold and support the cross of Christ. Those who refused circumcision suffered “persecution for the cross of Christ” (Gal. 6:12). Thus, when the faithful saints at Galatia contended against circumcision and showed that it was no longer binding, their arguments were “for the cross of Christ.” They were not displacing the cross when they confronted Judaizing: teachers with their arguments. When they urged men to “obey the truth” and to let their lives be “crucified with Christ” in denial of the flesh, they were glorying “in the cross of our Lord Jesus Christ” (Gal. 6:14).

In a parallel fashion, when we confront a Seventh Day Adventist today, when we reprove and rebuke his errors on the Sabbath observance, when we show that such things have been “nailed to the cross” (Col. 2:14-16; Gal. 5:1-4), we are “preaching the cross.” An article on Sabbatarian errors that points to the Lord’s way and “the Lord’s day” is not one that ignores the cross. We are not detracting from the essence of the gospel, the cross, when we instruct men “in the way of God more perfectly.” Do not be misled by a superficial spirituality which says that we should not place so much emphasis on “doctrinal correctness” at the expense of “the central theme of the cross.” It is a false dissection as Galatians and Colossians 2 clearly shows.

Baptism and the Cross

Space forbids quotation of Romans 6:3-6 and Colossians 2:11-13, but one’s burial and resurrection in baptism is “in the likeness of his death” and resurrection. In baptism into Jesus Christ and into his death, the old manner of life is “crucified with him” that the former manner of life should be destroyed. Through faith in the working of God, we are raised up with Christ to walk “in newness of life.” When one preaches baptism, even for “306 pages,” as Brents did, he is certainly preaching the death, burial and resurrection of Christ; he is assuredly preaching the cross of Christ. Observe, too, that this obedience from the heart demands a godly manner of life. One may not continue in sin. He may not yield his body as an instrument unto unrighteousness (Rom. 6:12,13,19). Those who preach the truth about baptism into Christ and into his death and who urge godly living as a consequence are the ones who are preaching the cross. They are the ones who are truly putting the cross on 94center stage.” Those like the extreme liberals who gave us The Cruciform Church with all of its snide criticisms of preaching would have you believe otherwise. Likewise, parrots of the liberals’ philosophy of preaching are misguided, and regarding the real nature of faithful New Testament preaching of the cross, they understand “neither what they say, nor whereof they affirm.”

Guardian of Truth XXXVI: 11, pp. 325-327
June 4, 1992

By Dan King

One of the things a shooter learns about firing a rifle at great distance is the concept of “windage.” This is the fact that a bullet is affected by a breeze blowing across the field in front of the barrel from which the projectile is fired. The bullet will hit as much as several feet to the left or right of the target dependent upon the distance and the force of the wind. Also, there is the concept of “trajectory.” A bullet does not move in an absolutely straight line toward a target several hundred yards away. The power of gravity pulls it downward and moves it in an “arc” toward the earth. If the bullet is a particularly heavy projectile, like a .45 caliber, the arc is short and round. If it is small and light, like a .22 magnum, the are is long and flat.

A marksman must take both these ideas into consideration when firing a rifle at a target far away. Close targets are no problem: windage and trajectory are not worth considering at short range. But distant targets have special requirements. Many is the hunter who has been surprised to look through a telescopic sight and see the turf kick up several feet in front of a game animal after ever-so-carefully squeezing off a round – only to recollect as the animal spooks and runs off, that the bullet’s trajectory is not perfectly flat at a distance!

The hunter must learn to “aim high” when shooting at a distant target. So must the child of God. The Lord has given us many and “far away” targets toward which to aim. We must not be given to aiming too low to hit them.

The Great Commission

Jesus commissioned us as his people to share the gospel with those of the rest of the world. He requires in his commission a “high aim”: “Go ye into all the world, and preach the gospel to the whole creation” (Mk. 16:15, ASV). This is a great work which involves large expectations. If we do not make our aim high, then we will tend to accomplish little or nothing toward this task. The Bible says the disciples were all involved in this labor of love: it was not the sole province of apostles and preachers (Acts 8:4). All of us today must make it our plan to contribute in some fashion to accomplishing this commission. Certainly most of us need to start aiming higher than we are already. Most of us would agree that we are currently falling far short of the target.

Christian Living

“Ye therefore shall be perfect, as your heavenly Father is perfect, ” said the Savior (Matt. 5:48). This is a high goal also. Are we making this our aim? Too often we are satisfied to speak of the “weakness of the flesh” and the “human condition,” and all that sort of thing. We dream up excuses for making no serious effort at all toward the high goal of attaining to the image of Christ. Can we truly say with Paul, “I press toward the goal unto the prize of the high calling of God in Christ Jesus. Let us therefore, as many as are perfect, be thus minded” (Phil. 3:14-15)?

Toward these ends, we are encouraged in Scripture to set our minds upon things that are “high,” that is, “heavenly.” “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth ” (Col. 3:1,2). Jesus told his disciples that they would be vested with great power. They were to “move mountains” (Matt. 17:20), tread on serpents and scorpions and have power over all the forces of the enemy (Lk. 10:19). The Holy Spirit gave them mastery in the name of Jesus over -every sickness, demon, and even death itself (Matt. 10:8). We do not today share in these miraculous spiritual gifts, but please be assured, dear friend that, even yet, “greater is he that is in you than he that is in the world” (1 Jn. 4:4).

Too often we do not expect to accomplish great things for God because we do not really believe they are possible for us. This is, more than anything else, the weakness of our faith shining through. A wise poet once correctly stated this universal truth in the following piece:

I bargained with Life for a penny.

And Life would pay no more,

However I begged at evening

When I counted my scanty store.

For life is a just employer,

He gives you what you ask,

But once you have set the wages,

Why, you must bear the task.

I worked for a menial’s hire,

Only to learn dismayed,

That any wage I had asked of Life,

Life would have willingly paid.

God does not want us brazenly to boast about what we are “going to do” (Jas. 4:13-16). Instead, he wants us to ask him for his help in doing a great work for him – not a tiny, puny, barely noticeable task – but a formidable labor of love. Our problem, however, is like that of the audience of the book of James: “ye have not because ye ask not” (Jas. 4:2). We get what we ask for; because we ask for nothing. We do not aim high enough!

Guardian of Truth XXXVI: 10, pp. 307
May 21, 1992

By Harry R. Osborne

During the presidential primaries, we have heard some charges regarding the alleged marital infidelity of presidential candidate, Bill Clinton. It sparked a large controversy over whether such points are worthy of consideration by the voters even if true. While I do not know about the allegations, I would like for us to consider what marital infidelity says about one’s character.

The overwhelming evidence from recent studies regarding drug abuse, crime, violence, homelessness and poverty suggest that a common factor is the leading cause for all of them – the breakup of the family. Furthermore, studies regarding the breakup of the family show that marital infidelity, or adultery, is present in the majority of those marriages which end in divorce. We really did not even need the studies to expose the obvious. A little observation of our world tells us the same thing. The American family is in deep trouble and has been for some time.

Divorce is so common in our society that advertisements for “quickie” divorces are found in our TV guide. Is it a sign of advance when you can end a relationship meant to provide the security of love and acceptance for a lifetime for $59.95? Does it help children to learn about commitment and trust when their mom and dad show the opposite to each other by breaking the commitments of marriage and betraying its trust? Obviously not! What has gone wrong?

Adultery = Lying

In every wedding ceremony I have performed, both the man and the women made vows which went something like this:

Do you take this man/woman to have and to hold from this day forward, for better or worse, for richer or poorer, in sickness and in health? Do you promise to him/her your undying love and life-long devotion? Do you promise to honor and cherish him/her? Forsaking all others, will you keep yourself for this one and this one alone until death severs the tie that binds?

If you are married, do you remember taking a vow like that? Do you remember answering something like “I do” to the questions? I remember that vividly when I married my wife. That was a lifelong commitment! It was a solemn promise. To betray it would make me, in simple words, a liar.

Breaking that commitment of fidelity in adultery not only makes one a liar to the spouse and the people before whom the promise was made at the wedding, but also before God. He was a witness to the promise as well. God demands that vows made before him must be kept. Notice what he says: “If a man vows a vow to the Lord, or swears an oath to bind himself by some agreement, he shall not break his word; he shall do according to all that proceeds out of his mouth ” (Num. 30:2). The following verses show a woman has the same obligation.

Regarding the commitment of marriage, does God really expect and demand lifelong fidelity? His word is plain concerning the matter: “Marriage is honorable among all, and the bed undefiled; butfornicators and adulterers God will judge” (Heb. 13:4). That is simple enough for anyone to understand.

Adultery is not a trivial matter! It shows a terrible problem in one’s character regarding a betrayal of one’s spouse, one’s commitment and the God of heaven. In simple words, an adulterer is a liar and lying reveals a serious problem in one’s character. It has tragic and far-reaching consequences. We must not view adultery as a thing to be taken lightly or something about which we laugh. Instead, we must regain the respect for marriage and its commitments which will lay the groundwork for marriages that are severed only by death. The God who is witness to our actions demands such trustworthiness to our vows.

Avoiding the Problem of Adultery

God never meant for the home to be a place of heartache and sorrow ultimately destined to destruction. He meant it to be a place filled with joy and security. How can we build the kind of families God designed and avoid the tragedy of broken homes so common in our time? God’s word has the answer. Let us see what he says.

First, as the core of the home, a marriage must be built upon love. Not merely a love of mutual attraction and “chemistry,” but a love which is deeper, seeking the best for the other. The love God says ought to exist in a joyful home is one that is selfless. Husbands should love their wives as Christ loved us when he died for us (Eph. 5:25). That love must mean more to the husband than all he owns (Song of Solomon 8:7). He must never leave that love to engage in adultery (Prov. 5:15-20). In short, he finds the ultimate joy in providing for the happiness of his wife. The kind of love God instructs for marriage is one that can be taught (Tit. 2:4). It is just such a love that causes the wife to seek the happiness of her husband (Eph. 5:24). This kind of wife is pictured in Proverbs 31:10-31.

Where love exists between husband and wife, it will be extended towards the children as well. Where that love is absent, children will also be deprived of the love God intended. When the husband and wife do not have the proper love for one another, the stage is set for multiplied problems. Children learn about love from their parents. When love is not present in the home, the children will grow to imitate the same lack of love in their homes. What is the result? A multiplying of more and more unhappy, unloving homes with each generation. On the other and, when the proper love is shown in the home, children grow to imitate that love in their families as well. The result of such families is a blessing to each member and to the people around them.

Second, God must be respected in the home for it to be complete. In the words of the psalmist, “Unless the Lord builds the house, they labor in vain who build it” (Psa. 127:1). The joint effort to serve God provides the direction and avenue for the family to work together throughout life. As the wise man of old said, “Fear God and keep his commandments, for this is the whole of man” (Eccl. 12:13). God designed us as creatures who should reverently serve him. When that central purpose of man is overlooked, it leaves one without the proper foundation for all aspects of life.

Today’s society has denied these two important components to successful families. Instead of selfless love for another, the selfish “what’s in it for me” attitude has prevailed. Instead of jointly serving God, people have increasingly denied God the rightful place as Lord and Master of their lives. But the family that God describes in the Bible still works. It is still a place where joy and peace abound. God’s word will show us how to build it.

Guardian of Truth XXXVI: 11, pp. 323-324
June 4, 1992

We were told that if we would relax about sex, take our clothes off and not get all uptight about it, there would be no more sex crimes. So we let it all hang out and sex crimes and rape have doubled.

We were told that our children need to be taught sex education in the schools to stop the number of illegitimate births in America. So with all the sex education, the number of unmarried teenage girls having babies has more than doubled.

The greatest number of illegitimate births occur in areas where the Planned Parenthood organization is successful in teaching sex education unrestricted by the schools.

We were told that we were too tough on criminals and that if we would go easy on them and be nicer to them, the rate of violent crimes would decrease. So we did, and violent crimes have more than doubled. Crimes will be kept in check when the penalty is at least as severe as the crime.

We were told that our schools must boot God out and rely on enhancing Junior’s intelligence. So we kicked God out of our public school system. Now our schools are plagued with crimes and dope.

The students are uncontrollable. The level of education is at an all-time low, and the dropout rate has never been worse. Officials do not know what to do.

Why should they be surprised? They got what they wanted. This is what you end up with in a godless school system. A godless system breeds godless citizens.

They told us we should not spank our children; that we should only speak to them and take away privileges. Yet we have raised up the most unruly, wild and rebellious generation America has known.

Our jails are full. Drug treatment centers are filled to capacity. Family crime has never been worse.

The Bible has the answer to man’s problems. It says we should not be slothful in our business. In fact, it says he who does not work — let him not eat.

It says women should dress modestly. It says do not steal anything – ever!

It says you sleep only with your spouse. It says you do not do what you “want”; you do what you “ought.”

The Bible is the inspired Word of God; but even if it were not, it is still the best book for an orderly existence. (Reprinted from Pulpit Helps)

Guardian of Truth XXXVI: 10, p. 299
May 21, 1992