Truth Magazine

By Ed Harrell

“What therefore God hath joined together, let not man put asunder” Matthew 19:6.

Although divorce was uncommon, such sins as “adultery,” “desertion, ” and common law marriage, caused frontier church leaders considerable concern. Most ante-bellum Christian churches were cautious and circumspect in inspecting the marital status of their members and rigorously disciplined offenders. Some preachers, especially during the early years of the movement, believed that it was sinful for Christians to marry “infidels or unbelievers,” a ban which included everyone outside the Disciples of Christ, and it was not unusual for a church member to be unchurched for such a violation. James S. Lamar vividly described the policy of the congregation in Pittsburg, Pennsylvania:

If a man married a woman who was not a member of the church, however moral and upright, and however respectful in her bearing towards Christianity and its ordinances, he was called to account for marrying contrary to the word of the Lord, and he must say – perhaps in the presence of his wife – that he was sorry for it; and moreover – though this probably gave the poor woman some comfort – he must promise that he would not do so any more!

Most church leaders agree, however, even during the 1830’s, that while the brother who married an “unbeliever” was “to be pitied,” he was not to be “put out.” Alexander Campbell wrote: “Certainly no Christian can . . . exclude a person simply for marrying any person not forbidden by the laws of the land.”

If most Disciples leaders believed that compliance with the “laws of the land” was all that was demanded for a scriptural marriage, they were not so liberal on the question of divorce. The generally accepted standard was: “There is no release then to husband or wife from the marriage contract unless the other party has been guilty of fornication.” A few church leaders were liberal enough to concede that “desertion,” a practice not uncommon on the frontier, was a just cause for divorce and remarriage, but they were the exceptions.

In general, the churches were probably more diligent in enforcing their code of morality in this area than in any other. Cases abound in the early church records of members being excluded for “bigamy,” “having two husbands living,” and “marrying a man who has a living wife,” as well as such sins as “adultery” and “fornication.” John Dexter was arraigned before the Wellsburg, Ohio, church for having taken a second wife after their first one had “repudiated” him. Dexter, who had not gone through the formality of getting a divorce after his first unfortunate marriage, was instructed by the church to return to his first wife. Dexter traced his first spouse down only to find that she had secured a divorce and remarried. The church then ruled that the jilted husband was free to marry so he returned home for a belated wedding ceremony with the second Mrs. Dexter. Unfortunately, “some informality in the late marriage was discovered” but the determined Dexter, according to the church record, “was again married to his last wife” (Quest For a Christian America, pp. 196-198).

Guardian of Truth XXXIV: 8, p. 227
April 19, 1990

By Wilbert Garingo Enostacion

In 1988, this writer published a directory of churches in the Philippines which sought to be Christians only were opposed to any change on any New Testament (NT) Pattern, and adhere to the stand on purity of doctrines as taught by Christ and propagated by the apostles, seeking to please God rather than men. It had a record of 199 local congregations throughout the country in 12 regions, in 28 cities, in 79 provinces and in 50 million people. Though this directory was not a complete list of all churches of Christ opposed to liberalism, yet about 50 percent of all existing churches were listed. This was, however, the first attempt to list churches loyal to the Lord from Luzon, Visayas and Mindanao.

Historical Note

The gospel in the Philippines had its beginning during the war between the Americans and Spaniards (note, the Philippine Islands were under Spanish rule for 400 years). When the Americans came in the 1898 to 1900s, there were true Christians among those soldiers who came to convert natives, not by guns, but by the gospel of our Lord (note again, the gospel has been sown in the land for 90 years now). Churches were established in some parts of the nation; they grew by the mercy of God and multiplied in number. No one knows, however, how strong these churches were, but the fact is they grew in faith and in number.

In the early 30s, a more accurate record says that, an American missionary named George Benson was on board a ship on his way to China; the ship met a great typhoon, and sought refuge in an island near Mindoro, in southern Philippines. The white man, embarked and went to preach to some natives. A man named, brother Adap, was the first convert to the Lord. After the departure of this white teacher, though limited in scriptural knowledge, Adap preached and was able to convert a young man, who unknowingly would soon become a well-known preacher; the young man’s name was Diosdado P. Menor, of Calapan, Oriental Mindoro. Menor toured the nation and converted not one, but hundreds, if not thousands of lost souls to the fold of God. Though now advanced in years, he still holds the beacon and preaches to anyone whenever opportunity demands.

The Issues

In those years from the 30s to the 50s, churches of Christ in the nation did not know of any issues that divided churches. The dividing issues came after 1955. Some U.S. missionaries came to preach the gospel and oversee some native works; this sparked the issues of division. One of the early native preachers first to notice such departures from the Pattern, was Romulo Agduma of Cotabato in far flung town of Mindanao; later on Victorio R. Tibayan of Southern Tagalog region also recognized the error. They stood opposed to all changes in N.T. church doctrines and practices, calling for book, chapter and verse for every doctrine and practice, especially the support of institutions from the church treasury, the sponsoring church method of organization, and general benevolence to the public. Many other native Christians followed their calls for “return” to the N.T. Pattern from Mindanao to Luzon. A great battle of debates was held in some quarters of the country. Anti-ism was the plea! Anti to all unscriptural practices swept strong and was alive!

The controversy over the issues gained support from churches and individual Christians. News of its fights against liberalism reached the USA. American brethren found comfort to hear that struggles to stand on God’s pure N.T. Pattern were ringing far and near throughout the world to defend the truth against these unscriptural innovations of churches who claimed to be Christians. American liberal missionaries had long been in the nation; they had “planted” the seed of liberalism; Bible colleges were established in Luzon and Mindanao (now, they boast of their 6 training schools for sowers of errors). Ralph Brashears, a former U.S. pilot bomber during World War II, came back in 1947 and founded a Bible school in Tayug, Pangasinan; which later became well-known as the Philippine Bible College when it moved to Baguio City in the early 50s. Meanwhile, in Zamboanga City, a certain U.S. missionary, surnamed Hamilton, founded a school in 1950; later on it was known to be Zamboanga Bible College during the tenure of another U.S. missionary, Ray MayHue, where this writer schooled in 1964.

The Fight and Support

Those who have known the fights for truth and error know that very few are willing to stand with them for the Lord. Many are spectators, and are just seeing whoever wins the battle to later enjoy the blessings of those who won. They are hesitant and unwilling to jump into the bowl of fights! They are the critics-cowards-opportunists!

It was in the early 60s that the U.S. started to pour support to worthy, sound and faithful preachers in the land. In 1970, there was a great debate that was recorded in the annals of Philippine history for truth against error between J.T. Smith and Filipino debater, Eusebio Lacuata in M’lang, Cotabato. Not that the Filipino liberals were more vulnerable than their American cohorts; however, American liberals in the Philippines were cowards to face any debate even to this very day, so Lacauata took the flag.

From that time on, many native preachers were awaken from deep sleep of error and went out from liberalism (including WGE). A team of American preachers started to fly to the nation on a series of lectures starting in 1970. These includes: Roy E. Cogdill, Cecil Willis, Connie W. Adams, J.T. Smith, James P. Needham, Dudley Ross Spears, Earl Robertson, Larry Ray Hafley, Leslie and Roy Diestelkamp, Jady Copeland, Frank Butler, Keith Burnett, William (‘Bill’) Battles, Wallace H. Little, Arnold Granke, Jr., Paul Casebolt, James C. Puterbaugh, Hiram Hutto, Leo Plyler, Ben Shropshire, Bob Buchanon, Harold Trimble, Donald Wilson, Carl Main, Lowell D. Williams, Howard Jones, Rick Lanning, Vernon Love, Walter D. Bunnell, Jerry Parks, John Humphries and possibly others inadvertently omitted.

Many congregations that were established before the war are now dead. If these exist and have kept the faith, they are still struggling. The main reason was this: they don’t have full-time workers to work with them. The work for the Lord would have filled the 50 million people with God’s teachings, had workers in the past obtained enough support. However, it was shocking even to know the reason behind such declining assistance from U.S. churches had happened.

Revelation

Connie W. Adams reveals the fact of the matter, he wrote: “There was a time, a few years ago, when you could write a letter, an article, or make a speech about the work in some corner of the world where you had personal contact, and brethren were eager to help. Not any more! I notice a continually lessening interest in supporting men in foreign lands in the last few years. Some churches have been badly burned with men who turned out to be unsound in faith, immoral in personal life, or so cantankerous in inter-personal relations with brethren that were left with no choice but to stop supporting them” (Searching the Scriptures, Vol. 28, No. 11, Nov. 1987).

True enough, it can be testified, that in the past decades, a mere letter of endorsement to some U.S. churches for Filipino preachers’ support and a check was expected to come within 30 days. But some native preachers abused such trust and confidence, and committed mistakes; so preachers coming their ways, suffer such tremendous blockage. Adams further wrote: “Those of us who have stuck our necks out to help a brother in a far-away place are sometimes made to feel as though we had a knife stuck in our backs by the very ones we have worked the hardest to help. It not only leaves egg on our faces, it seriously tarnishes our credibility. The next time we go to bat to help a brother, however deserving he may be, our appeals are taken much less seriously (emp. mine, wge). The end result is that we find harder and harder to support foreign workers” (Ibid.).

At present, we can see many good preachers who have gone to secular jobs and have departed the preaching field, unloading the “yoke” (Matt. 11:28-30) of coverting lost souls due to lack of financial support for their families.

Many no longer burn their heads under the heat of the sun, or walk miles and miles or pass a day without food for the Lord. It is clear that many lost “fires” and courage due to the wrongdoings committed by their predecessors, and the “blanket condemnation” employed by some U.S. churches; it’s a Damocles sword that hangs over their heads! Nonetheless, not only in this land such apostate deeds happen, but even in America and other parts of the world. We can see records of some U.S. preachers who turned out to be unsound in faith, unfaithful in the Lord’s service, many committed the sin of immorality, deception, and basically all evils; yet, there were those who remain unstained by such sins (2 Tim. 2:20-21), and “meet for the Master’s use.”

A Great Appeal

We, preachers in this third generation, plead to all U.S. brethren, open once again your loving arms to our needs and remove the “blanket condemnation” from us that “all Filipino preachers are liars!” Brethren, “do not burn the house because of some rats,” let’s help together find those rats and burn them!

Let “bygones be bygones”; when God forgives, he forgets (Heb. 8:12). Let’s join hands again, like the great days of old, where a single letter of recommendation is enough to find support, and churches are eager to assist. We are now in the last decade of the 20th century; the gospel in the Philippines depends on the hands of God’s workers today; “for we are laborers together with God” (1 Cor. 3:9). Huge works need to be done and accomplished; many preachers, both young and old alike, possess great abilities of disseminating God’s saving gospel, but could not do it to the full strength of their capabilities for lack of financial support as God demands it (1 Cor. 9:14; 1 Tim. 5:8). Many are wanting to be full-time warriors of God, but lack warfare to go into battles for truth against error, crushing down speculation and every lofty thing raised up against the knowledge of God (2 Cor. 10:4-5).

Conclusion

Its time again to “look into the field, for they are white ready to harvest” (Jn. 4:35). Truly, let us sound again the battle cry of the Lord: “The harvest, truly is plenteous, but the laborers are few” (Matt. 9:35-38). Who among you brethren, dear readers, will be the first one to send “reapers” into the field? Many are crying, “Here, am I, send me!” Who will act first? If you can help, please write me at: P.O. Box 09, San Fernando 2500, La Union Philippines. I can put you in contact with these faithful men, sound in faith and teachings; if the church where you worship will help assist in preaching the word, or if you will do so, contact me. Its our prayer to our heavenly Father up above. Amen!

Guardian of Truth XXXIV: 7, pp. 198-199
April 5, 1990

By Andy Alexander

Our service to God consists of two basic elements. First, we must be totally dedicated to Christ and second, we must worship him as he directs in his word. In teaching the Samaritan woman about worship that would please God, Jesus told her, “God is a Spirit: and they that worship him must worship him in spirit and in truth” (Jn. 4:24). We must want to serve God and then we must search his word which is the truth, in order to learn the form of worship which he will accept from us (Jn. 17:17).

We must have our hearts in every part of our service to God, however, our devoted service must be accompanied with the truth as revealed in God’s word if it is to be acceptable to him. The Scriptures teach that a wise heart seeks knowledge and that we should devote our hearts wholly to God by walking in his statutes and by keeping his commandments (Prov. 18:15; 1 Kgs. 8:61). We are also told that putting the law of God in our hearts will keep us from slipping (Psa. 37:3 1; 119:80,111). Religion is to come from the heart, but it is to come from a heart that studies the will of God and strives to follow every command that God has given.

The New Testament is filled with admonitions for the Christian to study God’s word and be able to answer any man that asks concerning the hope that we have in Christ (2 Tim. 2:15; 2 Pet. 3:18; 1 Pet. 3:15). We are also taught that the things that have been written can be understood when we read (Eph. 3:3-4). The reason they have been written is because, as Jeremiah the prophet said in the long ago, “I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer. 10:23). Man cannot find the way to God by the feelings of his own heart. God has to direct our steps and we must follow those steps with complete trust that they will lead us to him.

The foundation upon which most people have built their religion is their own heart. If something feels right in the heart then it is assumed that it will please God. The Pharisees practiced this same type of religion in the first century and Jesus Christ condemned it as vain religion (Matt. 15:9). This upset the religious leaders of the day and brought his crucifixion.

No one of sound mind would use this type of logic in any other realm of his life, but when it comes to religion, logic is thrown out the window and replaced with the feelings of the heart. For example, would you let a doctor operate on you because he felt in his heart that you had a brain tumor without ever taking an x-ray to verify his feelings? No doubt, you would seek another opinion. Now apply that same logic to religion. What would you think of a preacher who told you that it really didn’t matter what the Bible says, you just go by what feels right in your own heart?

The Scriptures warn us about following the feelings of our hearts (Prov. 28:26). Jeroboam devised a religion in his heart, but it was not acceptable to God (1 Kgs. 12:33). The Israelites were instructed to remember the commandments of God and not follow after their own heart and what they thought was right in their own eyes (Num. 15:39). Our religion today is no different, it must come from a pure heart that is following the commandments of God. Now, let’s apply this principle to religions that men have set up today.

The Methodist Church substitutes sprinkling for immersion and claims this is pleasing to God. How do they know this? By the feeling in their heart. God instructs us that baptism is a burial in water and all of us know the difference between burying and sprinkling (Rom. 6:3-4). If you claim there is no difference, then the next time your dog or cat dies, just sprinkle a little dirt over it and in a few days you will know the difference. Are we trying to please God or ourselves?

The Baptist church teaches that baptism does not save. God says just the opposite in his inspired word. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ” (1 Pet. 3:21). Read the context of this verse and you will find that Noah was “saved by water” and we in a like figure are saved by water. It is not baptism alone that saves, but the baptism of a penitent believer (Mk. 16:16; Acts 2:38).

Guardian of Truth XXXIV: 7, p. 205
April 5, 1990

By Edgar J. Dye

Introduction

Our text, 2 John 6-11, furnishes the suggestion for our study in the series on the question: What should be our attitude toward error? In the first lesson of the series we noted several things which capture our attention in this text and why it serves as an appropriate basis for the study.

As we noted there we are hearing a great deal about the necessity of having a proper attitude, which is fine if used properly and in harmony with the Bible. All of us agree, we need the right attitude toward all things. Certainly we need the right attitude toward truth and error. But I am amazed and deeply saddened at the lax attitude of many members of the church toward error both in and out of the church. In some problems we face, some members will shrug it off with a statement or an attitude somewhat like the following: “You have your opinion and I have mine! ” Then they refuse to study the issue and hang on to what they already believe without knowing whether it is right or wrong.

All too many have the spirit of compromise, are entirely too soft, and display a “jelly-fish” backbone in matters of truth and error. This kind, we have suggested, may spend all week trying to “white-wash” what the preacher says on Sunday. If you do not watch them, they will apologize for the Bible. They are so afraid of offending someone with the truth they constantly accuse the one who preaches the truth with conviction and plainness of speech, as well as openly and boldly exposing error, with not possessing the proper spirit or attitude. Such is a sign of modernistic tendencies and the P.M.A. syndrome even though they may deny it.

Having the proper attitude, we repeat, does not give anyone the right to be mean-spirited, to misrepresent, or deliberately to abuse another. But many think we are mean, abusive, offensive and harsh when we preach as the apostles of Christ and Jesus himself preached.

In three previous articles, in order to learn what our attitude toward error should be, we have examined the position of the people of God – the church – in the world, the attitude of the Spirit-filled and Spirit-guided apostles of Jesus Christ and other inspired messengers of the Lord toward truth and error. We continue the series by reminding you that if ever a man had the proper attitude, he was the apostle Paul as indicated in such passages as Philippians 3:1-14; 4:10-13; et al. One’s attitude is the well out of which his actions are drawn. With the proper attitude one can “stand” poverty or plenty; persecution or praise; gladness or sadness without any change in his general actions or thinking, with no ill effect upon either, and ever keep his eye upon the goal of heaven itself and all necessary things along the way.

The right attitude is a responsibility of all and is in the reach of all responsible beings.

Inseparable From Proper Attitude Toward Truth

The proper attitude toward error will be recognized only when we have learned, cultivated, and maintained the proper attitude toward the truth. We must realize that truth in the religious realm is not something indefinite, flexible or pliable; it is definite and fixed. Truth can’t be “bent” to fit any situation or condition. It can’t be “stretched” to cover or justify any situation or condition. It does not teach one thing this year and something entirely different next year. It is always up-to-date and never obsolete because truth is eternal and never changes; it is divine; it originated with God, came forth from God, and to God one is responsible for the way he handles it. Not so with error; it is indefinite, flexible or pliable; it must constantly undergo change; it originates with Satan; comes forth from Satan; and one who believes it and obeys it must reap the wages of sin. Truth does not depend on us for its veracity but it does for its propagation and makes us responsible for the refutation of error both inside and outside the body of Christ.

The Supreme Importance of Truth

The paramount importance of the proper attitude toward error is evident when and only when we recognize the supreme importance of truth.

Truth alone will make men free (Jn. 8:31,32; 2 Thess. 2:9-12). Nothing else has that power (Rom. 1:16). Ignorance and error will only enslave and condemn. “Buy the truth and sell it not” is the charge of Proverbs 23:23. Men should be willing to pay any price truth demands of them and when once they possess it they should never be willing to part with it, no matter what the consideration which may be offered. Until truth becomes more important to us than any other consideration, we are mixed up in our values. Every heart should determine to know “the truth, the whole truth, and nothing but the truth.” The only substitute for truth is error and the condemnation it brings to one and all who embrace it.

Truth in religion can be determined by only one standard. Standards are necessary in determining anything. We have them for time, measurement, law, etc. Law determines the stan0ard in every field and authority stands behind the law. In religion authority inheres in God. His word, divine law, is the standard for measuring truth. What we teach, believe, and practice in religion must be in harmony with the Word of God, or it is wrong, untrue, and will condemn instead of save, no matter if it is being taught by the nearest and dearest one on earth to me or you (1 Thess. 5:21). Jesus, in John 17:17, has settled the matter of a standard for truth in religion (cf. Psa. 119:89). If by any other authority a thing is established, it is not truth. Creeds of men may teach it; honest sincere people may accept it; councils, conclaves, and conventions may legislate, authorize, and approve it; but if the Word of God does not contain or authorize it, it is error and therefore wrong (cf. Rom. 3:4).

I like what Bill Crews of Baton Rouge, LA said in his bulletin on “Truth and Error.” “In the religious realm, truth is determined to be the truth: not by what one already believes or thinks to be the truth; not by what one wants to be the truth; not by what one’s parents believed before him; not by what is popular or accepted; not by what the majority believes; not by established custom or longstanding tradition; not by the religious creeds that men have drawn up; not by the writings or pronouncements of recognized scholars or great men; not by what some church teaches. But by what the Bible says and means by what it says. The truth is contained in and revealed by the Bible. Every principle from God taught in the New Testament is part of it. Read Jn. 8:31,32; 14:6; 17:17; 2 Pet. 1:3; and 2 Tim. 3:16,17.

“In the religious realm error is determined to be error: not by whether we like or dislike the one teaching it; not by whether we like or dislike those who have embraced it; not by whether we agree or disagree with it; not by whether we like or dislike it; not by whether or not some denomination accepts and declares it; not by how many believe it or reject it; not by whether or not it seems to be good or appears to work; not by whether most churches accept it or reject it; not by the decisions of the church councils, the decrees of popes, the conclusions of conventions, or the pronouncements of church leaders. But by the fact that it is not taught in the Scriptures or is in conflict with the truth found therein. Read Deut. 4:1,2; Isa. 8:20; Gal. 1:8,9; 1 Thess. 5:21,22; Heb. 13:9; 1 Jn. 4:1; 2 Jn. 9-11 and Rev. 22:18,19.” He said it well!

There are some very definite obligations which every man owes the truth. Every responsible being is held responsible for knowing the truth (Acts 17:30; 1 Tim. 2:3,4; Jn. 8:31,32; 1 Chron. 28:9). It is accessible to all and we can learn the truth if we will (Jn. 7:17; Eph. 5:17; 3:4). If we will rid our hearts of their idols, all inherited traditions, and every bit of self-will and honestly hear what God has to say, we can know the truth God wants us to know on any and all Bible subjects. The only man who cannot know the truth is the one who willfully closes his ears, and shuts his eyes to the truth because something else is more important to him (Matt. 13:15; 2 Pet. 3:5). We need not even depend on the priest, preacher or prelate to interpret the truth for us. God means what he says and if we can learn what he has said, we will know what he means without difficulty. The will of God, that which he requires us to know and do to be saved and go to heaven, is not revealed at such a level that only the “greatest minds” of the ages can understand it; it was designed for the understanding of “babes” (Matt. 11:25,26; see Deut. 29:29).

All responsible people must believe the truth. Only the believers of the truth can be saved. He who believes not is condemned already (2 Thess. 2:12; Jn. 3:18; Mk. 16:16; Jn. 8:24; 2:48). All must love the truth in order to be saved (2 Thess. 2:9-12). This is the reason more do not understand and obey the truth. Then we are held responsible for obeying the truth (Rom. 2:4-11; 2 Thess. 1:6-10; 1 Pet. 1:22,23; Matt. 7:21; 1 Cor. 15:1-3; Heb. 5:8,9). There is, therefore, no salvation without learning, believing, loving, and obeying the truth. Without these obligations being fulfilled we have no promise of forgiveness or a home eternal in Glory. In view of this, can you doubt the supreme importance of truth? And if you recognize its supreme importance, you will have the right attitude toward error!

I repeat, our attitude toward error will be determined by our attitude toward the truth. We either love the truth and obey it or follow error (2 Tim. 3:16-4:5). The one for which we have the greatest love will determine our actions (Jn. 3:19-21). If one loves truth, he hates all false ways (Psa. 119:104,127,128) – not the people, but the false ways. Some say, “O, I’m against all error, but I don’t dare say anything because it might cause trouble” (cf. Matt. 12:30; Acts 17:16,17; 15:1-7; Rom. 1:14-16). Any trouble you cause while practicing and speaking the truth has God’s blessings. This can’t be over emphasized! Who are you trying to please with such an attitude? God or man (Gal. 1:10)? You don’t fool anyone but yourself with that approach. Can you imagine an apostle of Christ saying such?

There is no way to harmonize truth and error or be justified in trying to hold to both at the same time. Truth and error can’t be mixed and retain the purity of truth. When mixed it’s no longer truth! Rivers of clear and muddy water converge and every time the muddy waters destroy the purity and clearness of the clean. Water mixed with poison does not quench thirst. No strength is to be gained by eating poison food. There is absolutely no saving power in error, only condemnation!

The cause of Christ makes rapid and healthy progress with the right attitude toward truth. Proof of this is the Restoration Movement which begin and moved like a giant army across the country conquering the enemy. As it gained momentum denominationalism slowed down, thousands were converted to Christ and saved from its errors. But as compromise and digression came the “stream” became ,’muddy” – division came as an inevitable consequence. Today, as compromise, worldliness, and false doctrines creep in, history is repeating itself!

Conclusion

Today the Lord and his apostles are not here in person as they once were; but we are his lights, disciples, and soldiers. Lights are to shine, not be put under a bushel. Disciples are to be learners and followers. Soldiers are to do battle with the enemy. Upon us depends the conversion of people from error and maintaining the purity of the church by faithfully, lovingly and boldly preaching the whole truth and exposing all error. You show me a person with the right attitude toward truth and I will show you a person who is diligently engaged in such work – spending his time, ability and money for the cause of Christ, not on himself. Elders, deacons, preachers and faithful saints are to lead the way (Acts 20:28-32; Heb. 13:17; Tit. 1:9; 2 Tim. 4:1-5; 1 Tim. 4:12-16; Tit. 2:15; 2 Tim. 2:1,2; Acts 8:1-4; 11:19-21). But many of these are often “sound (?) but silent!”

Unity is good and desirable (Psa. 133:1; Jn. 17:20,21). But there is one thing worse than division in the body of Christ and that is unity in apostasy! Fanning Yater Tant once wrote, “I had a thousand times rather see the church divide, and a remnant of the faithful be saved, than see the whole church united in apostasy.”

Our greatest threat is “within” not “without.” Remember this, the right attitude toward truth and error can only come with a right attitude toward the Bible, God’s written word.

Guardian of Truth XXXIV: 7, pp. 203-204, 214
April 5, 1990