Truth Magazine

By Cecil B. Douthitt (1896-1911)

Able and sincere brethren in Christ differ on the work the churches should do, and on how they should do it.

All agree that a “work of faith” (1 Thess. 1:3) has been assigned to the churches, but all do not agree on what that work is. Some say that it is right for the churches to do every kind of work that is right for Christians to do, while others say that individual Christians may do certain kinds of work which the churches have no scriptural right to undertake.

It is admitted generally that preaching and teaching the word to the whole world and ministering in the material needs of life’s unfortunates are duties assigned by the Lord to the church. How then, did the churches cooperate in these two classes of work, when under the direction of inspired men?

1. Teaching the truth of God’s word to every creature in all the world is a divinely appointed work of the church.

The church is “the pillar and ground of the truth” (1 Tim. 3:15). God purposed eternally in Christ Jesus that the unsearchable riches of Christ, the mystery of the ages should “be made known through the church” (Eph. 3:8-11). With apostolic approval the church of the Thessalonians “sounded forth the word of the Lord” in Macedonia, Achaia and elsewhere (1 Thess. 1:8).

The church at Philippi preached the gospel in Thessalonica and increased fruit to their own account by sending contributions to Paul while he actually did the work (Phil. 4:15-17). These contributions from the church were for Paul’s work of preaching the gospel, which also was the work of the Philippian church; they were not contributions to Paul’s tent making business. Making tents for profit, though a “good work” for Christians like Paul, Aquila and Priscilla, is not a “good work” for the church to do. This point will be discussed more fully in a later article.

Churches taught other churches by their example of faith and zeal. By the example of the riches of their liberality, the churches in Macedonia taught others to give liberally (2 Cor. 8:1-8). The faith, hope, love and joy of the church in Thessalonica made them an example to all believers in Macedonia and Achaia (1 Thess. 1:1-7).

Churches cooperated in preaching the gospel in distant places. While Paul preached in Corinth, 9 ‘other churches” cooperated with one another and with Paul by sending wages to him (2 Cor. 11:8).

Churches cooperate by appointing and using the same messengers” to go and teach other churches their duty ,I toward the poor saints in Judea (2 Cor. 8:19,23).

Two significant facts should be noted here: (1) these messengers or missionaries were “appointed by the churches” that cooperated, and not by just one church in the cooperating number; (2) these messengers were the “messengers of the churches,” and not just one of the cooperating churches; they were the messengers of all the cooperating churches.

2. There is one way in which these churches did not cooperate in the work of preaching the gospel.

Not one of these churches appointed itself or received an appointment from any other church or individual to be “the sponsoring church” for this work of teaching others, and then announced to all other cooperating and non-cooperating churches: “Send us your money. We will select and appoint the messengers and preachers and missionaries and all workers for this preaching program. We will fix their wages. We will decide where they shall go. We will transact all negotiations for this preaching and teaching enterprise. They will be our messengers and workers. This will be our work. The preachers and their work will be under our oversight. We will hire and fire all workers, for they will be our workers. All funds received will be our responsibility and under our control. We will determine how much of this money is to be paid to the messengers, how much is to be delivered to the poor saints; we will decide how much is to be used to grease the machinery of our outfit. Have fellowship with us in our good work!”

That kind of cooperation is being advocated and practiced today by the “sponsoring church” promoters and the missionary society promoters, but there is nothing in all the New Testament that so much as remotely resembles that kind of cooperation. That kind of cooperation creates a centralization of oversight and control of resources destructive of the equality, the autonomy, the independence and the self-respect of the cooperating churches.

Though both the sponsoring church with all its contributing churches and the missionary society with all its contributing churches deny that their centralized method destroys the autonomy and self-respect of contributing churches, that does not make it so.

The missionary society system has some evils which the modern “sponsoring church” system does not have, and the “sponsoring church” system has some evils which the missionary society does not have; they are not identical in all their harmful traits, but they are identical in their methods of undermining the equality and autonomy of the churches. The “sponsoring church” advocates admit generally that the missionary society system of centralized oversight and control of workers and resources does rob churches of their autonomy and independence. And in the light of that admission, one of the most welcome and the most refreshing essays imaginable would be an article by a “sponsoring church” advocate, setting forth the ways that the missionary society system of centralized oversight and control affect congregational autonomy, and that do not have perfect duplicates in the sponsoring church system of centralized oversight and control.

It would be interesting also to read just what the sponsoring church and the missionary society mean by the invitation: “Have fellowship with us in this work.” (Do they mean anything except, “Send us your money”?) Do they want “fellowship” in the oversight and control of the program? In hiring and firing workers? In the appointment of the “messengers”? What do they mean by, “Have fellowship with us,” except, “Send the money to us and we will do the rest”?

That New Testament churches cooperated in the work of preaching the gospel is a biblical fact; that they cooperated after the pattern of the missionary society and the “sponsoring church” is incorrect and absurd.

3. Churches cooperated in benevolent work.

The churches cooperated by sending contributions to the churches in Judea for the relief of poor saints during famines in that area (Acts 11:27-30; 12:25; Rom. 15:25,26; 1 Cor. 16:1-4; 2 Cor. 8:1-4; 9:1-15; Acts 24:17).

They cooperated in the appointment of messengers to travel among the churches and to teach other churches to give for the relief of the poor saints in Judea (2 Cor. 8:18-24).

They cooperated in the use of the same agents to transport funds to the churches in the disaster area (Acts 11:29,30; 12:25; 2 Cor. 8:20,21; Acts 24:17).

4. There is one way in which these churches did not cooperate in supplying the needs of the poor saint.

These churches did not cooperate by sending funds to any church where the saints in the receiving church were in no greater need than the saints in the contributing churches. That kind of cooperation would have been foolish and dangerous then; that kind of cooperation is foolish and dangerous today.

When the famine in Judea was over, and the saints there were in no greater need than the saints in Galatia, Macedonia and Achai, not another cent from the churches in those regions was received by the elders of the churches in Judea, so far as the Scriptures reveal.

When famine or disaster of any kind falls upon a church anywhere, then churches everywhere should cooperate by sending contributions by whatever means available and honorable (2 Cor. 8:21) to the church in the disaster area for the relief of the saints there, like the churches did in New Testament days. When the disaster subsides and the Christians there are in no greater need than saints in the contributing churches, then contributions from contributing churches should stop, as they stopped in New Testament times. To do otherwise is to fail to abide in the teaching of Christ (2 Jn. 9).

If some church, for example, the church in Ephesus, had begun to reason with apostolic approval after this fashion: “Widows, orphans and old people always will need help. Famine, pestilence and earthquake are sure to strike somewhere sometime. We are strategically located between the East and the West, and our elders are men of vision, integrity and ability. Let us put on a brotherhood campaign of collecting funds for charity from churches all over the world. Then let us gather orphans or widows or old people from any place we choose, bring them here in places we have provided, and we will take care of just as many as the funds from other churches and our business enterprises will support. This work will be under our oversight and control”; then, no man on earth could raise any scriptural objection to the principle of centralized oversight and control, which developed the Roman hierarchy. But is there any man on earth who sincerely thinks that the churches in the days of inspiration participated in that kind of cooperation?

Some of the brethren who are advocating that kind of cooperation ought to know better. Have they forgotten all they every learned about the practice of centralization of oversight and control, which inevitably developed the Catholic monster? Or, do they now think that the Catholic system is better after all than the Bible way? (Gospel Guardian [5 Aug. 1954], pp. 200-201.)

Guardian of Truth XXXIV: 13, pp. 400-401
July 5, 1990

By Donald Townsley

In the introduction, let us explain the descriptive terms which we will be using. Webster says that “liberal” means: “not bound by orthodox tenets or established forms in political or religious philosophy; not conservative.” The word “conservative” means: “disposed to maintain existing institutions or views; opposed to change.”

I believe these two terms describe the views of churches of Christ today. Many churches of Christ no longer hold to the New Testament as a blueprint that is to be followed in every detail. They do many things for which there is neither command, example or necessary inference. On the other hand, there are many churches of Christ who are opposed to these departures from the New Testament pattern. They believe we must have book, chapter and verse for all we do and practice.

Let us contrast some of the views and practices of the two groups:

Liberal Churches	Conservative Churches
1. Have missionary, benevolent and educational organizations to execute the work of the church.	1. Have no missionary, benevolent and educational organizations to execute the work of the church. They believe the local church is God’s only organization to do his work (Phil. 1:1; Acts 14:23).
2. Have “educational directors,” “associate ministers,” “youth directors,” and “superintendents” over their human organizations.	2. Have evangelists, elders (pastors) and teachers (Eph. 4:11).
3. Seek to get crowds with “youth meetings,” “rallies,” carnal rewards such as trips to Opryland and all kinds of promotions (such as the “bus ministry”).	3. Engage in none of these things, but seek to draw men to Christ with the preaching of the gospel (Jn. 6:45; Rom. 1:16).
4. Emphasize society and the physical man by appealing to the carnal nature with “church banquets,” “church kitchens,” “church camps,” “fellowship halls,” and all kinds of parties.	4. Do not believe the church is to provide the social needs of man (Rom. 14:17; 1 Cor. 11:22, 34; Jn. 18:36).
5. Elevate their preachers above the rest of the members by using such titles as “doctor.”	5. Reject all such titles as unscriptural (Matt. 23:7-12).
6. Support and operate schools for secular education, beginning with kindergarten and going through schools of higher education.	6. Do not support or operate any schools. They believe that the church is the pillar and ground of the truth (1 Tim. 3:15)
7. Do much of their work through what they call the “sponsoring church” arrangement – many churches pooling their funds under one eldership to do a general work all churches are equally related to.	7. Reject this arrangement as a violation of the New Testament pattern of congregational cooperation. In New Testament times one church only helped another church when the receiving church was in want (or need) – unable to do its own work (Acts 11:27-30). (Cooperation in such work does not require the centralized “sponsoring church”).
8. Base many of their practices on the silence of the Scriptures, and appeal to the traditions of the past.	8. Base all their practices on the unadulterated gospel of Christ (Matt. 28:18; 2 Tim. 3:16-17).
9. Expect their preachers to be modern-day “pastors,” running after the members and visiting the hospitals on a regular basis and to be the “head planner” of all their projects and promotions.	9. Do not expect their preachers to leave the work of God to serve tables (Acts 6:20). They have deacons and godly women to take care of the “physical needs” of the congregation and elders to do the planning (Acts 20:28). The preacher is left free to study, meditate, pray and carry on the work of preaching the gospel to the lost (2 Tim. 2:15; 1 Tim. 4:12-16). The preacher is to visit the sick because he is a Christian (Matt. 25:36), not as a “preacher duty.”
10. Have “special singing” in the assembly – different choral groups are invited in to sing.	10. Have nothing but congregational singing (Eph. 5:19; Col. 3:16).

(Truth Magazine, 3 May 1979, p. 290).

Guardian of Truth XXXIV: 13, p. 396
July 5, 1990

By Weldon Warnock

God designed the church (Eph. 3:16-11), established it on earth (Matt. 16:18), and gave it a work to do. This work is a divine work because the church is a divine institution. This work is the greatest work because the church is the greatest institution. This work is a glorious work because the church is a glorious institution.

The parable of the vineyard depicts the church as a working institution. Jesus said, “For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyards” (Matt. 20:1). A vineyard is a place of work and the church, being likened unto it, shows that it, too, is a place of work.

The work assigned the church is three-fold: (1) evangelism, (2) edification, and (3) benevolence. We will be referring to the work of the local church as we proceed to address ourselves to the work of the church in particular. There is a work that the church in the distributive sense (all individual Christians) is to do that runs parallel to the work of the local church, but we are not concerned in this article with that specific matter. Let us notice the work given to the local congregation in the order stated above.

Work of Evangelism

Mankind is lost sin (Rom. 3:23). The gospel is the only power to save (Rom. 1:16). Consequently, God wants the gospel preached (Mk. 16:15; 1 Cor. 1:21), and has given the obligation to the church.

The church’s marching orders to evangelize are given in Matt. 28:19; Mk- 16:15. Jesus said to go preach the gospel to every creature. In the parable of the sower, Jesus showed that the church is the sowing agency (Matt. 13:3-9). The church is to hold forth the words of life (Phil. 2:16).

First century churches sent preachers out into the world to preach the gospel. The church at Antioch sent out Paul and Barnabas. “Now there were in the church that was at Antioch certain prophets and teachers. . . . As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas -and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away” (Acts 13:1-3).

Paul reminded the Thessalonian church how they had sounded out the gospel. “For from you sounded out the words of the Lord not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad; so that we need not to speak anything” (1 Thess. 1:8).

While Paul preached at Corinth, his financial support was supplied by churches of Macedonia. He took wages of other churches to do a service at Corinth (2 Cor. 11: 8). Congregations in Macedonia helped spread the gospel through Paul.

The church at Philippi assisted Paul financially in preaching the gospel. “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thesslonica ye sent once and again unto my necessity” (Phil. 4:15-16).

Friends, churches of the first century were missionary minded. In a period of about 30 years, the whole world had an opportunity to hear the gospel (Col. 1:23). Twentieth century churches need to exemplify their interest in the lost and put forth every effort to take the gospel to the world.

Work of Edification

In addition to evangelizing the world, the church is to develop its own spiritual strength by edification (Eph. 4:16). In God’s divine arrangement, he set offices in the church for the equipping or perfecting of the saints.

Referring to offices or functions in the church, Paul said that the Lord “gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edification of the body of Christ” (Eph. 4:11-12).

The apostles and prophets revealed the truth (Eph. 3:5), the evangelists are to proclaim the truth (2 Tim. 4:2) and the pastors (elders) are to see to it that the truth is taught in the church (Acts 20:28-31). By faithful teaching of the truth the saints will be perfected to do the work of the ministry (service) and the building up (evangelizing) of the body of Christ.

Members of the church are to be mature, coming to the “unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph. 4:13-14). It is the business of the church to ground and stabilize itself to prevent false doctrine from leading it astray (Col. 2:6-7).

Paul instructed the Corinthians that “forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church” (1 Cor. 14:12). In verse 26 of this same chapter, Paul stated that when the Corinthians came together to exercise spiritual gifts, “Let all things be done unto edifying.”

May each church be committed to developing itself to the extent that its members can teach others (Heb. 5:12), have love, knowledge and discernment (Phil. 1:9), growing faith and an abounding love toward each other (2 Thess. 1:3) and can resist the Devil in all of his devices (Jas. 4:7; 1 Pet. 5: 9; 2 Cor. 2:11).

Work of Benevolence

Along with evangelism and edification is the work of benevolence. This work is limited, however, in its scope as the Scriptures plainly teach. Some have a misconception that church benevolence should be general, helping all humanity. But this would be an impossible task, exhausting all of its supplies with no resources left to do any other work God gave the chruch to perform.

God even limits the saints whom the church may help. Listen to Paul: “If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed” (1 Tim. 5:16). God says we are to take care of our own, and not burden the church, so that the church can relieve those saints who have no one to care for them. If we do not provide for our own, we are worse than an infidel (1 Tim. 5:8).

The church at Jersulem relieved the needs of its destitute members who remained in Jerusalem after their conversion to the Lord (Acts 2:44-45; 4:32-35). The needs of widows were supplied by the liberality of the saints (Acts 6:1-6). When a great dearth came throughout the world and affected the saints in Judea, the church at Antioch sent relief unto the brethren in Judea, sending it to the elders by the hands of Barnabas and Saul (Acts 11:27-30).

At another time, when the saints of the Jerusalem church became destitute and in want, churches in Macedonia, Achaia and Galatia sent money to alleviate the need at Jerusalem. We read, “For it pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem” (Rom. 15:26). “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye . . . And when I come whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem” (1 Cor. 16:1,3).

We can clearly see that when a need arose among the people of God, the church rallied to their aid. Brethren were concerned for one another and they demonstrated their love by giving to help their physical wants. May we reflect the same interest for each other.

Brethren, the foregoing things constitute the work of the church. Let us be satisfied with the mission that God gave the church and not prostitute its work into unauthorized activities.

Things Not the Church’s Work

When the church ventures into unauthorized areas, it is treading on ground that is without divine sanction. None of the following things is a work of the church, although some churches have become involved in them.

(1) Social reform. The church is not a “social institution.” The gospel it preaches is not a “social gospel.” Although the gospel will bring about social reform, it does so by changing the inner man as to his thinking and conduct. The first century church did not initiate a campaign of social reform and equality.

Paul said, “. . . as the Lord hath called everyone, so let him walk. . . Let every man abide in the same calling wherein he was called. Art thou called being a servant? Care not for it: but if thou mayest be made free, use it rather” (1 Cor. 7:17, 20-21). Christianity was to make a better man out of a person, regardless of his social position. Any inequities would eventually be eradicated by changing man’s heart.

(2) Recreational activities. For the church to be involved in recreation for the young or old is foreign to the purpose for which the church was established.

(3) Business ventures. The church is not in the money making business. Money for the church is to be raised by the members giving as prospered upon the first day of the week (1 Cor. 16:1-2). There are no scriptural provisions for the church to be competing with the business world in merchandising, farming, manufacturing or any other form of economic endeavor.

(4) Secular education. The church is to teach the Bible, not secular subjects, such as math, English, science, literature, etc. The church is not to be in the secular school business. For the church to operate secular schools, such as kindergartens, is a perversion of the church’s energies and resources. Brethren need to get the church out of the secular school business, both in participation and in contributions from the treasury.

(5) Domestic relations. Though the Word of God is to be preached in dealing with all problems, the church is not a center for counseling on marital problems, mental and emotional disturbances, economical hardships, parent-child problems, etc. If preachers are bent on being counselors, let them qualify with the State, set up their private office, and keep the work of domestic relations out of the church. This is not the function of the church, and neither is counseling in these areas the work of a gospel preacher.

In conclusion, let’s respect the divine pattern for the work of the church that is revealed in the Bible, and let’s energetically get involved in the work God has assigned the church to do. Doing nothing is no better than doing the wrong thing. While we point out the danger of unlawful works the church might get into, let’s not be guilty of the sin of do-nothing. (Some of the points borrowed from Walking By Faith by Roy Cogdill.) (Searching the Scriptures, Aug. 1978, pp. 162-63)

Guardian of Truth XXXIV: 13, pp. 390-391
July 5, 1990

By Weldon E. Warnock

Question: Why is it wrong to help widows and orphans by taking money from the church treasury?

Answer: To my knowledge there is nobody who opposes helping widows and orphans from the church treasury, providing they come within the scope of the church’s responsibility. The church is not obligated to help, financially, all widows and orphans, but just certain ones.

The Word of God teaches to “honor widows that are widows indeed” (1 Tim. 5:3). W.E. Vine states that “honor” means “the respect and material assistance to be given to widows.” Concerning the word, “indeed” (ontos), Vine says it “denotes really, actually. ” Hence, the meaning of the passage is “to care for those women who are really, actually widows.” (The principle also applies to widowers.) Williams’ translation is clear: “Always care for the widows who are really dependent.”

In 1 Timothy 5:16 Paul states the limitations of church assistance to widows very succinctly. He says, “If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.” Children should take care of their own mother or grandmother, that the church be not burdened in order that the church may be able to relieve those saintly widows who are dependent and destitute. This dependency may be as a result of not having any family or the children are so sorry that they will not help. Albert Barnes wrote, “To require or expect the church, therefore, to support those women we ought ourselves to support, is, in fact, to rob the poor and friendless.”

The Jerusalem church supplied the needs for its widows by selecting seven men to expedite the church’s responsibility toward those worthy saints. We must not be any less concerned for our widows and widowers today.

As to orphans, I have never seen a single orphan who became the responsibility of the church. This does not mean there has not been any. It simply means I have not seen one. Someone says, “There are orphans, or homeless children, all over the world.” This is true! But are they the obligation of the church? Certainly not! God never gave the church the chore of taking care of all the orphans any more than he gave the church the job of relieving all the widows, or caring for all the sick, or all the hungry and naked. The governments of the world have not been able to alleviate the benevolent needs of all the people, and it is certain the church cannot.

The Bible teaches that the church is to provide for its own – the needy saints (Acts 2:44,45; 4:32; 6:1-3; 11:27-20; Rom. 15:25,26; 1 Cor. 16:12; 2 Cor. 8:4; 2 Cor. 9:1,12,13). A good example of this practice was at Jerusalem. None of the saints lacked, as stated in Acts 2:44 and Acts 4:32. However, in Acts 3, the beggar at the gate Beautiful, asked alms of Peter and John. Peter said, “Silver and gold have I none . . . .” The church had funds, but Peter did not refer him to the church. Wonder why? Because the church had no responsibility. Brethren, the church’s obligation to the world is to try to save souls through preaching the gospel.

Now then, if there are orphans who are Christians, then the church may relieve their needs. But as I said before, I have never known of a situation where a child was orphaned or left homeless with no one to care for it, other than the church. Either grandparents or an aunt or an uncle would take such a child, and this is the way it ought to be.

Our hypothetical cases about children being abandoned on the doorstep of the church building overlook the civil laws that regulate such incidents, if they ever happened. The first thing the church would do, and must do, is call the police and they would handle the matter from there.

However, the crux of this issue is not so much whether the church may care for widows and orphans, but whether the church may make contributions from its treasury to human benevolent institutions in order for them to care for widows and orphans. This, the Bible does not authorize. The church may not, scripturally, subsidize any human organization. If so, where is the passage that authorizes it, either generically or specifically? The reasoning that allows the church to include in its budget allocations for widow wages and orphanages, also allows the church to allocate money for hospitals, publishing houses, sanatoriums, Bible colleges, etc. If not, why not?

Although the church is limited in its benevolent work, there is a need in the world for general benevolence toward orphans and homeless children, the elderly, the infirm and the sick. Institutional homes for children and nursing homes for the elderly and infirm serve a useful purpose for the indigent. All of us, individually, may contribute to any deserving benevolent organization to help provide food, shelter and clothing for homeless children, the elderly and the infirm. If circumstances permit, we could adopt one or more of these children or act as foster parents. Pure religion is “to visit the fatherless and the widows” (Jas. 1:27).

Brother Foy E. Wallace, jotted down the following diagram for me several years ago as to what the church may and may not do with the money. It shows the difference of the church doing its work and subsidizing human organizations. (Searching the Scriptures [Apr. 1986], pp. 79-80.)

Guardian of Truth XXXIV: 13, pp. 398-399
July 5, 1990