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First in a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. The congregation is able to agree upon a sign that identifies their meeting place without sectarianizing nor misappropriating a scriptural name of the church as its unique name."+abstractor_text+"BDL"; msg['19_01a'] += box_footer; msg['19_01d'] = "";
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Describes the state of unpreparedness of Christians for spiritual warfare due to compromise and a lack of commitment. Congregations act as if a truce has been signed with Satan. Too many members just 'belong'. Satan has taken away our guns and given us cap pistols. The army is infested with people who do not know which side they are on. They are like little boys playing war with broomsticks and expecting Satan to fall over and play dead when they yell 'Bang!'. We've placed diplomats in the pulpits and leave it up to them to explain the terms of compromise."+abstractor_text+"BDL"; msg['19_01d'] += box_footer; msg['19_01e'] = "";
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Prospects for Mission Messenger as it enters its nineteenth year of publication. Gives a brief background of the origin of the paper and an overview of its present purpose and financial status. Expresses gratitude to financial supporters and makes an appeal for help in acquiring additional subscribers. Notes that the paper is in need of a thousand new subscriptions this year in order to break even. In ten years 24,000 copies have been sent outside the U.S."+abstractor_text+"BDL"; msg['19_01e'] += box_footer; msg['19_01j'] = "";
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The restoration of man to his former guiltless state is the whole theme and purpose of divine revelation. Conformity to the spirit of that revelation will transform man and render him capable of walking in fellowship with God. Nothing can be so important as familiarizing ourselves with its content. The new covenant writings are our hope for a better world and a better life. Many miss the majesty of the design of revelation by viewing it legalistically while others disregard it entirely and invent new approaches to fellowship with God. More than anything else is needed a wholesome, pure, and consistent attitude toward God's revelation."+abstractor_text+"BDL"; msg['19_01j'] += box_footer; msg['19_01k'] = "";
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Innovations are never introduced into the church of God by an avowed enemy of truth, but good intentions will not necessarily protect against deviation from and destruction of the faith. We should carefully weigh what men say in the scales of divine revelation. We should not be led to question the motives of all who differ from our position nor assume they are dishonest simply because they disagree with us. All lack knowledge in some fields, all lack some knowledge in all fields. No good man will want others to follow him blindly. Good leaders should encourage others to read, think, and speak for themselves, thus exercising their freedom."+abstractor_text+"BDL"; msg['19_01k'] += box_footer; msg['19_02a'] = "";
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Transcript of a recorded interview in which the editor replies to questions proposed relative to his views on current topics such as:";
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Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Deals with how a brother who accepts instrumental music might accept and be accepted by a congregation that rejects instrumental music as acceptable in corporate worship."+abstractor_text+"BDL"; msg['19_02d'] += box_footer; msg['19_03a'] = "";
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Describes the status of the Christian community as divided by sectarian interests. Lists factors which have produced sectarianism. Appeals for unity among all followers of Christ in response to Jesus' prayer and the fulfillment of the eternal purpose of God. Unity among believers will convert the world to Christ and issue in peace among humankind. Warns those who would be divisive that the sheep are God's, not theirs."+abstractor_text+"BDL"; msg['19_03a'] += box_footer; msg['19_03b'] = "";
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Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. The evangelist goes about training men to become bishops and training the congregation to function independently in his absence. The evangelist sustains the relationship of a father to those he begets through the proclamation of the gospel. Explains that the modern \"located evangelist\" system is one of foster fathers which contributes to and perpetuates the immaturity of the congregation. Explains the role of bishops and deacons."+abstractor_text+"BDL"; msg['19_03b'] += box_footer; msg['19_03d'] = "";
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Asserts the freedom of the human spirit before all men and the propriety of its submission only to God. Encourages the assertion of one's freedom in Christ and decries the tyranny of leaders who seek to exercise mind control. In a less enlightened era physical torture was used to bring opinions into line with orthodoxy. In these days more exquisite means of torture are used such as ridicule, misrepresentation, lying, and boycott. Charity and sincerity are characteristics of true religion which must utterly disown bitterness and hypocrisy. Observes that error in thought is intellectual lameness. Suggests that we should treat such with the same care and consideration shown to one who is physically lame, not attempting to make him walk as we do by twisting and deforming his legs. Notes that one cannot force another to grovel and kneel before him without first losing his own dignity. One who feels God belongs exclusively to him reveals he does not yet belong to God."+abstractor_text+"BDL"; msg['19_03d'] += box_footer; msg['19_04a'] = "";
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Addressed to members of the Roman Catholic Church with whom the author holds many great truths in common. The question raised is that of the nature and identity of the church of God. Suggests that neither the Protestant churches nor the Roman Catholic Church were founded by Christ, since there were thousands of baptized believers in Jesus before there was a church in Rome and long before the first Protestant sect was formed. Since it was not the first, the church in Rome cannot be the mother of all churches. If it is admitted that the church in Jerusalem was a true church, then it must be granted that union with the Church of Rome is not essential."+abstractor_text+"BDL"; msg['19_04a'] += box_footer; msg['19_04b'] = "";
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The special clergy has been the chief foe of pure Christianity in every age. The system of \"located evangelists\" in \"The Church of Christ\" is simply the clergy system operating under an assumed name. The seminaries of these churches seek to turn out men who are \"sound\" in parroting the party line. Although not all of its \"local ministers\" is satisfied with this status and recognize that the office they occupy was no part of the primitive ecclesia. Many, however, honestly believe that the restoration has been completed and that \"The Church of Christ\" is identical with the church of God in the new covenant scriptures. Enumerates ten things about these churches which were no part of the primitive church. Asserts that almost every error in the history of Christendom has been injected and perpetuated by the clergy. Maintains that the clergy system will be the hardest of all innovations to overthrow due to prestige, power, and wealth."+abstractor_text+"BDL"; msg['19_04b'] += box_footer; msg['19_04d'] = "";
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Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. At this time he beings a series of lessons on the eldership. He points out that God has ordained three organic institutions as a blessing to mankind: the family, civil government, and the congregation of the saints, and that government is an essential feature of each. In every dispensation of time, the rule of elders, or ancients, has been sanctioned by God as the most appropriate to man in his earthly state. No organized body can function as a body except through agents. No congregation of disciples has developed to the degree of spiritual maturity which God expects it to attain until of its own number it can select godly, capable, qualified men as overseers or superintendents."+abstractor_text+"BDL"; msg['19_04d'] += box_footer; msg['19_04e'] = "";
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Response to a correspondent who asserts that the name of the church ought to be \"The Church of Christ\", since the church is his bride and should wear his name: Notes that the practice of a woman wearing her husband's name--which was not the practice in Bible times--is a fairly modern one. Furthermore, the name of the bride of the church is not \"Christ\" but \"Jesus\". The word \"Christ\" is not a name for our Lord. It is his office. The community of saints has no official distinctive and exclusive name or title."+abstractor_text+"BDL"; msg['19_04e'] += box_footer; msg['19_05a'] = "";
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Building on God's lament in Isaiah that all his blessings on Judah had resulted only in wild grapes, briefly traces the history of reformation to the present. Then states that the vineyard is once again producing the wild grapes of strife. Illustrates this with references to factionism in \"The Church of Christ\" over fermented grape juice and multiple cups. Exposes the error in such division and calls for attitudes which will rise above the party spirit."+abstractor_text+"BDL"; msg['19_05a'] += box_footer; msg['19_05b'] = "";
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Jesus came to change the values of men to the values he modeled. Our exaggerated regard for human life is not a Christian value. We elevate physical life beyond that of the primitive church—fearing him who can kill the body more than him who has power over the soul. This results from a loss of faith in spiritual things."+abstractor_text+"BDL"; msg['19_05b'] += box_footer; msg['19_05d'] = "";
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There are now more neurotics and insane than at any point in history. This presents an opportunity for Christians to demonstrate the nature of Christianity to the world, but they are generally lacking in love—its guiding principle. To be children of God implies growing in his likeness—which is love. But love is often ridiculed even by those who profess to be Christians. We are taught to love our group, church, race, etc. But Jesus taught us to love our enemies. To restrict our love to those who agree with us is to deny the basic element of Christianity. No man can say he is like God if his love is partisan, national or racial. The lever which will move the world to Christ is love."+abstractor_text+"BDL"; msg['19_05d'] += box_footer; msg['19_05f'] = "";
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Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Responds to seven questions about elders:";
msg['19_06a'] += "
An overview of the impact of Christianity upon human society. Notes that Christ never created a single organization for social reform. Christianity is a revolutionizing power that works quietly through the power of unselfish love. It is a mistake, however, to view the purpose of the church as that of an organization designed to work overtly toward social reform. Such an idea has been a hindrance and an obstacle to effecting the divine purpose."+abstractor_text+"BDL"; msg['19_06a'] += box_footer; msg['19_06b'] = "";
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One of the many factions within the disciple brotherhood contends that it is the faithful church because it does not have Bible classes for study. This is a position based on no rational argument from Scripture. Its leading proponents are largely deficient in scholarship and constructive ability. The contention is over a method of teaching for which God has not legislated. It rests on a misinterpretation (due to the fallacy of generalization from a specific) of 1 Cor. 14:31. It would be wrong, however, to disturb the peace of those who have agreed not to have classes."+abstractor_text+"BDL"; msg['19_06b'] += box_footer; msg['19_06d'] = "";
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Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. As the evangelist labors to complete his task by training men for the office of bishop, he instructs the congregation in the distinctive terms applied to the office.";
msg['19_06g'] += "
Reacting to a booklet published by the \"Church of Christ\" bearing the title \"A Church that is neither Catholic, Protestant, or Jewish\", discusses how the church of God is catholic and composed of protestants and Jews, in the literal and biblical meaning of these terms. Suggests that we spend our time telling the world who we are rather than who we are not."+abstractor_text+"BDL"; msg['19_06g'] += box_footer; msg['19_07a'] = "";
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Regards cigarette smoking as catering to a physical craving or lust and the smoker as ensnared in an evil bondage of his own making. Opines that a smoker should not be appointed as an elder. Describes the physical detriment of smoking and urges all smokers to pray for strength to quit, rely on the Holy Spirit for strength, and vow to God never to smoke again."+abstractor_text+"BDL"; msg['19_07a'] += box_footer; msg['19_07d'] = "";
msg['19_07d'] += "
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Discusses the functions of elders using the categories of activities listed in Ezekiel 34. Contrasts the proper function of elders with that of the hireling—the located evangelist. Maintains that the development of qualified bishops in the congregations of the saints is the greatest need in this age. The failure to do so has resulted in the hiring of a specialist in organization and congregation management resulting in a plague of unconverted members who seek to be served rather than to serve."+abstractor_text+"BDL"; msg['19_07d'] += box_footer; msg['19_07e'] = "";
msg['19_07e'] += "
Commentary on a quotation from John T. Lewis decrying the practice of elders hiring an outside preacher to fill-in for the regular preacher when the latter is away holding a meeting. The author analyzes and comments on several key statements in the Lewis quotation. Makes reference to a personal conversation with Lewis while visiting in his home in Birmingham, Alabama. Concludes that Lewis himself was responsible for promoting the modern pastor system by not speaking out against it in the churches he had started."+abstractor_text+"BDL"; msg['19_07e'] += box_footer; msg['19_08c'] = "";
msg['19_08c'] += "
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Answers ten questions from the congregation regarding the qualification and appointment of elders:";
msg['19_08f'] += "
Asserts that \"The Church of Christ\" in many places has degenerated into merely another narrow and intolerant sect. In contrast with the early restorationists, Walter Scott and Barton W. Stone, these modern inheritors of the restoration movement will not receive as brethren those who leave other sects and seek to join them unless the latter have been re-baptized by a \"Church of Christ\" preacher."+abstractor_text+"BDL"; msg['19_08f'] += box_footer; msg['19_09a'] = "";
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Sets forth three principles that must guide the efforts of those who would work for peace among brethren:";
msg['19_09b'] += "
A response to letters (all from the southland) received in response to the article on \"Class Controversy\" (Vol. 19, No. 6). Observes that many of those who oppose him are not in agreement with each other. A debate, proposed by correspondents, is declined. States the issue in the words of one of his opponents, then responds to the statement. Concludes with a call for unity."+abstractor_text+"BDL"; msg['19_09b'] += box_footer; msg['19_09d'] = "";
msg['19_09d'] += "
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Takes up the qualifications of elders in the moral realm:";
msg['19_09h'] += "
Takes issue with a statement by the editor of the Gospel Guardian in which little or no merit was given to the \"moral aspects\" of smoking. Describes the impact on families of the death of smokers. Concludes with an impassioned appeal to smokers to stop smoking immediately."+abstractor_text+"BDL"; msg['19_09h'] += box_footer; msg['19_10a'] = "";
msg['19_10a'] += "
This essay builds on the last in the series of essays entitled \"That They All May Be One\" (Vol. 19, No. 9) in which the oral qualifications of an elder were discussed. This essay deals with the domestic requirements for that office. The first question is whether a man must be married to qualify. Reviews quotes from numerous commentators on both sides of the question. Concludes that there is a great deal of contradictory material available on the subject and suggests that exegetes proceed with caution and humility. However, there is one thing of which all may be certain, says the author, and that is that the enforced celibacy of the Roman Church is contrary to the word of God."+abstractor_text+"BDL"; msg['19_10a'] += box_footer; msg['19_10e'] = "";
msg['19_10e'] += "
Observations concerning what the author considers to be the improper use of the words \"brotherhood\" and \"fellowship\" by a fellow editor. Commends the editor on his recognition that differing degrees of knowledge entail differences among brethren."+abstractor_text+"BDL"; msg['19_10e'] += box_footer; msg['19_10f'] = "";
msg['19_10f'] += "
Response to a challenge to the author's earlier reference to \"The Church of Christ\" as a sect. Then proceeds to set forth ten statements (re boards, conventions, societies, propaganda, bureaus, schools, and headquarters) about \"The Church of Christ\" designed to demonstrate that \"The Church of Christ\" is not a restoration of the primitive church but a modern sect, although it is acknowledged that many \"Churches of Christ\" are not sectarians in concept or practice. Expresses doubt that \"The Church of Christ\" will ever repent and return to the original pattern."+abstractor_text+"BDL"; msg['19_10f'] += box_footer; msg['19_10g'] = "";
msg['19_10g'] += "
Observes that the position of a fellow editor on a certain issue reflects that loyalty of a congregation is determined by its subscription to several items of an unwritten creed, and not by its relationship to God. Notes that the party spirit results in a twisting of scripture to sustain the partisan position. The holding of differing views does not bring brethren under condemnation but the creating of a party around those views does. Observes that not a single one of the factions in the disciple brotherhood has perfect agreement among its constituents. They merely agree on the one thing which is the test of loyalty."+abstractor_text+"BDL"; msg['19_10g'] += box_footer; msg['19_10h'] = "";
msg['19_10h'] += "
A list of five principles for which the author pleads, together with a list of five related things which he opposes."+abstractor_text+"BDL"; msg['19_10h'] += box_footer; msg['19_11a'] = "";
msg['19_11a'] += "
Concludes that an elder must be married as a requisite for the office of elder and states the reasons for his conclusion—a position he did not hold five years prior. His conclusion is based on (1) the practice of the early Jewish Christians, (2) the general tenor of the apostle's teaching about elders, and (3) the fact that the statement that an elder should \"rule well his own house\" would strongly imply the presence of children. States that while he could not conscientiously appoint unmarried men as elders nor serve under such, he would not make an unwritten creed of his interpretation and divide brethren over it."+abstractor_text+"BDL"; msg['19_11a'] += box_footer; msg['19_11e'] = "";
msg['19_11e'] += "
A report on a trip to Charleston, West Virginia, where the author met with ministers of several Churches of Christ, all of whom questioned whether the others were truly children of God. Relates his experience attending the Mountain States Christian Convention. Reports on discrepancies in the use made of the instrument and the argument made to defend its use (as an aid to singing). Doubts that any of the brethren in Charleston truly want real restoration."+abstractor_text+"BDL"; msg['19_11e'] += box_footer; msg['19_11f'] = "";
msg['19_11f'] += "
Comments on the divisive nature of remarks made by a correspondent who states his opposition to the use of non-fermented grape juice with the Lord's Supper. The author notes that the word \"communion\" is misused when limited in reference to the Lord's Supper. It is sinful to split the body of Christ into wrangling parties over the very Supper which the Son of God ordained as an expression of corporate fellowship."+abstractor_text+"BDL"; msg['19_11f'] += box_footer; msg['19_12b'] = "";
msg['19_12b'] += "
The last in a series of articles on elders—their function and qualifications. Sets forth, in a series of questions and answers, his view that an elder may have one or more children and that those children must show evidence of being under subjection to their father, but not necessarily Christians."+abstractor_text+"BDL"; msg['19_12b'] += box_footer; msg['19_12d'] = "";
msg['19_12d'] += "
A response to a letter which tells of a church where a brother holding premillennial views was accepted by the congregation, but a visiting speaker told them that the brother held a dangerous heresy and that they should get rid of him. Points out that it was the preacher who was the heretic due to his party spirit—which is heresy. Although the author considers the pre-millennial theory to be a misinterpretation of Revelation 20, he would no more cast out a brother for mental astigmatism than for physical."+abstractor_text+"BDL"; msg['19_12d'] += box_footer; msg['20_01a'] = "";
msg['20_01a'] += "
We are called into fellowship by God. Fellowship is a state attained through grace. The prior relationship to God is one of alienation from his life. The Jewish system separated men from God and from each other. These barriers were destroyed by Christ—the veil of the Temple being torn in two. The Jews were told \"draw not nigh\" but we are told \"Let us draw near.\" The work of unity is credited in Scripture to Jesus—not to men. Unity is now achieved by the Spirit and is called the fellowship of the Spirit. The Spirit rests upon us as the cloud rested upon the tabernacle in the wilderness. Earlier men had to go up to God, now God dwells in us continually. Fellowship has to do with sharing. We are in fellowship with each other only because we sustain the same relationship to God."+abstractor_text+"BDL"; msg['20_01a'] += box_footer; msg['20_01o'] = "";
msg['20_01o'] += "
A warning against the forfeiture of congregational autonomy through the delegation of responsibility to others. Expresses concern for the practical outcome of large gatherings in a central location of those who think that they \"represent\" the brotherhood and attempt to tell others what position they must take on current issues. Editors occasionally seize power and assume the role of brotherhood \"oracle\" and their pronouncements become law. But there is no such thing as a \"brotherhood paper.\" One congregation cannot discipline the members of another, nor can the elders of one exclude the elders of another. One congregation cannot disfellowship another congregation. There are no diocesan bishops, no delegate conventions, no ecumenical councils of talented men, no convocations of preachers, and no ecclesiastical courts in the framework of God's revelation."+abstractor_text+"BDL"; msg['20_01o'] += box_footer; msg['20_01p'] = "";
msg['20_01p'] += "
Response to comments of Burton Coffman in Firm Foundation regarding the need to keep big preachers in the big churches. Coffman lists the names of fourteen such men. Exposes double talk in terminology used and calls attention to the interests of these men and the financial nature of their work. The pulpit was unknown in the primitive church."+abstractor_text+"BDL"; msg['20_01p'] += box_footer; msg['20_02a'] = "";
msg['20_02a'] += "
God's purpose is to unite men whom he created with different ways of thinking and different intellectual abilities. His plan is based upon the belief of testimony regarding facts—not abstract propositions. Anyone who believes the fact that Jesus is the Messiah of God and who proves his faith by being immersed is admitted into the fellowship of the Father and the Son. Men dare not make their opinions tests of fellowship. 1 Corinthians 1:10 does not require perfect agreement of all opinions nor can it refer to matters of personal judgment. It is just as sinful to call a party by the name of Christ for the purpose of segregating it from other believers as it is to call it by the name of Cephas or Paul. There is to be a diversity of minds for the church of God. God has ordained and revealed a religion founded upon facts, testimony and faith."+abstractor_text+"BDL"; msg['20_02a'] += box_footer; msg['20_02b'] = "";
msg['20_02b'] += "
Second in a series of articles on fellowship. Expounds on the meanings of the Greek word koinonia, the English word \"fellow,\" and the suffix \"ship\". Notes that one cannot have fellowship with things (such as cups, colleges, etc.). Points out that fellowship is not synonymous with endorsement of everything the other fellow may hold. We are in fellowship with the Father and the Son, but this doesn't imply that our understanding of all things is equal to their divine knowledge. Fellowship is a state, whereas endorsement is a rational act. Tells the story of a preacher who refused to lead in prayer where the author was speaking for fear that his doing so would consist of fellowship with the author. States that \"every baptized penitent believer on this earth is my brother, and we are in fellowship because we are part of the brotherhood of Christ.\" The church at Corinth was guilty of many wrongs yet Paul reminded them that they had been called into fellowship and that Christ was in them."+abstractor_text+"BDL"; msg['20_02b'] += box_footer; msg['20_02c'] = "";
msg['20_02c'] += "
Raises the question as to how to proceed in a hypothetical situation in which a new church is preparing to partake of the Lord's Supper together for the first time, and one member of the congregation objects to the use of multiple cups in which to pass the fruit of the vine. Suggests that the objector is the weaker brother and should be treated with deference. To do otherwise would be to fail to walk in love toward that brother."+abstractor_text+"BDL"; msg['20_02c'] += box_footer; msg['20_02d'] = "";
msg['20_02d'] += "
Reproduction of an article about Churches of Christ which was published in Our Sunday Visitor, the most widely circulated Catholic weekly in the world. The article deals with the exclusivistic and characteristic claims distinctive of \"The Church of Christ\" as seen through the eyes of one Roman Catholic author."+abstractor_text+"BDL"; msg['20_02d'] += box_footer; msg['20_02m'] = "";
msg['20_02m'] += "
A review of quotations by A. Campbell, M. E. Lard, T. Campbell, G. W. Elley, B. Franklin, D. King, D. Lipscomb, and D. Sommer in evidence of the fact that the author's pleas for a restoration of the restoration are not new with him."+abstractor_text+"BDL"; msg['20_02m'] += box_footer; msg['20_02n'] = "";
msg['20_02n'] += "
A statement of the approach of Mission Messenger to the problems currently confronting the religious world. Affirms a resolution to explore the Word of God for answers, not seek the agreement of all men, refrain from brutally attacking those who hold different views, maintain an open heart and open paper, refuse to compromise, and continue to plead for the unity of all believers in Christ and the restoration of a pure Christianity."+abstractor_text+"BDL"; msg['20_02n'] += box_footer; msg['20_03a'] = "";
msg['20_03a'] += "
An exposition of the party spirit, referred to by Paul as a work of the flesh. Examines the symptoms of the party spirit: (1) reluctance to admit the truths held by others, (2) inability to rejoice over the good done by others, (3) unwillingness to hear both sides of an issue and (4) a tendency to abandon the search for truth and rest satisfied in present knowledge. Then looks at the effects of the party spirit: (1) breeds inconsistency, (2) shrivels the souls of men, (3) destroys the sense of proper spiritual values, and (4) produces legalistic extremes. Expresses a need for elders to cultivate a charitable spirit, a love for humanity, and a sense of a need for reformation. Exhorts, \"Let those who have been more fortunate in inheriting truth discovered by others, exercise charity toward those who are still laboring to discover what we have.\""+abstractor_text+"BDL"; msg['20_03a'] += box_footer; msg['20_03c'] = "";
msg['20_03c'] += "
A commentary on 2 Corinthians 6:14-18 in response to the suggestion by a correspondent that this passage supports separation from brethren with whom one finds himself in doctrinal disagreement. Demonstrates the absurdity of applying this passage to brethren with whom we differ. Acknowledges as a brother every immersed, sincere believer in the Messiah—regardless of his ignorance of some of the blessings accruing from baptism or as to the time they were bestowed. Raises the question, What shall be my attitude toward unimmersed believers? Concludes that it should be that of a family toward an unborn child—rejoicing that it has been conceived by faith."+abstractor_text+"BDL"; msg['20_03c'] += box_footer; msg['20_03l'] = "";
msg['20_03l'] += "
While critical of the modern pastor system, observes that not all hired ministers are necessarily hirelings but tireless and self-sacrificing men, victims of circumstance. Notes that half a century ago the idea of elders hiring or firing a local minister was unknown to restoration minded churches. Asserts that every human institution to do the work of the church is a monument to the mistakes of the brethren. Briefly traces the development of the modern pastor system within restoration movement churches. Expresses doubt that the Church of Christ, with millions invested in human organizations, can ever return to the old paths without the sudden destruction of the structures of modern civilization. The proper response for those who weep over Zion is to make every disciple a minister through love for God rather than for gain and to train godly men as bishops—our greatest need. All Christians must oppose the clerical system."+abstractor_text+"BDL"; msg['20_03l'] += box_footer; msg['20_03t'] = "";
msg['20_03t'] += "
Reference to restoration does not imply the church disappeared at some point in history, rather it is the work of uncovering the purity of the original ideal of God which was tarnished and covered over during the 1260 years during which the church was forced to flee into the wilderness. The work of restoration, begun by Wycliffe, Luther, Calvin, Wesley, the Campbells, Stone, Scott, Smith, and others, is not completed. The prayer of Jesus has not been answered—this must come through a restoration of the spirit and form of apostolic Christianity. The spirit of restoration must be restored to this age."+abstractor_text+"BDL"; msg['20_03t'] += box_footer; msg['20_04a'] = "";
msg['20_04a'] += "
Asserts that there is a difference in the content of the gospel and the apostles' doctrine. Men are begotten—once—by the gospel; they are instructed in the teaching of the apostles. The gospel is the good news and one does not teach news—he announces or proclaims it. Asserts that the evangelist who proclaim the gospel is father to those begotten through his proclamation. One is not a father because he assists at delivery (baptism) but because he begets. The fathers' task is to train (Paul was not sent to baptize but to preach the gospel). Misconceptions have led to a system of foster-fathers (located evangelists) who attempt to train through sermonizing. Concludes with a lengthy quote from A. Campbell in which he opposes sermonizing. "+abstractor_text+"BDL"; msg['20_04a'] += box_footer; msg['20_04c'] = "";
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Responding to claims that Amos 3:3 teaches absolute unanimity of opinion as a requisite to fellowship in Christ, notes that while we are obligated to accept what God says, we are not obligated to accept what any person thinks that God meant. Points out that the context shows that Amos was arguing from cause to effect. When you see two people walking together, it is as the result of an appointment to meet at a stated time. The original word relates to an initial engagement to meet, regardless of the purpose. If we wait until we get together upon all of our varying interpretations, we will never walk together at all. If God can walk together with us while we are learning, surely we can walk together with all others in Him who are in the same condition."+abstractor_text+"BDL"; msg['20_04c'] += box_footer; msg['20_04q'] = "";
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The power of heaven is available to us through prayer. If it is not, there would have been no point in James saying that Elijah was a man like us (5:17, 18). Our house is wired for electricity but we burn tallow candles. We are self eclipsed, getting between ourselves and the light of heaven. Like Peter we take our eyes off of Christ and look at the water. During the Renaissance men re-made the world. We can do the same. Tremendous power is made available through a good man's earnest prayer."+abstractor_text+"BDL"; msg['20_04q'] += box_footer; msg['20_05a'] = "";
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The use of instrumental music into the public praise service of the saints (introduced into disciples churches in 1859 by Dr. Pinkerton in Midway, Kentucky) created a cleavage in restoration churches that is as great as ever. This division is contrary to God's will and we must not become callous to that fact. While the instrument was generally introduced by the young over the objections of the old, it is now the old that resist any effort by the young to remove it for the sake of harmony. Those who disallow the instrument often no longer regard as brethren those who use it. This type of thinking has been fomented by the church colleges. But there are signs of change throughout the world. The problem must be worked out in love through further study."+abstractor_text+"BDL"; msg['20_05a'] += box_footer; msg['20_05c'] = "";
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Asserts that our divided state is the chief deterrent to the subjugation of the world to Christ. A quote from A. Campbell refers to a few individuals who began to reflect upon the ways and means to restore primitive Christianity. A question is raised and answered as to the status of the heirs of this restoration effort. Concludes that the noble idea has been shattered into more than two dozen parties. This has been done in part through the twisting of scriptures such as Ephesians 5:11, for which an exposition is given to show that the works of darkness cannot have reference to those who differ on doctrinal issues. Many in Christian denominations are the innocent victims of birth and circumstances beyond their control; many love the truth and pray for unity. Our task is not to deny they are children of God but to get them to cease being partisans. We must not be partisans in our opposition to the party spirit. We must not create a party in the name of Christ. Nonpartisans (1) recognize sectism as a sin, (2) distinguish between the person and the party to which they belong, (3) have a rigid determination to be nonpartisan, (4) are patient and forbearing while men are learning, and (5) love truth for truth's sake."+abstractor_text+"BDL"; msg['20_05c'] += box_footer; msg['20_06a'] = "";
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Summarizes what fellowship in Christ consists of and what it entails. Concludes that restoration churches could not be more divided if the Word of God had commanded it. This sad state is often justified by reference to 2 John 9, 10. An exposition of that text is the focus of the essay. Provides a brief summary of Gnosticism—which prompted the writing of the epistle—and concludes that John's phrase \"and bring not this doctrine\" refers to the denial of the fact that Jesus came in the flesh."+abstractor_text+"BDL"; msg['20_06a'] += box_footer; msg['20_06b'] = "";
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After reaffirming an interest in any problem linked either to unity or restoration, notes the shallowness of some of the arguments being used against the use of instrumental music in the public praise service, such as those based on Amos 6:5 and Romans 14:23. Notes, however, that the instrument was introduced on one basis but is now being defended on a wholly different basis. Expresses sadness over the division which has resulted due to the introduction of instrumental music and advocates tolerance—toward people, not things— as avenues toward unity continue to be explored. The remainder of the article is an exegesis of Psalm 87 and a critique of Given Blakely's interpretation of the same as set forth in a recent article."+abstractor_text+"BDL"; msg['20_06b'] += box_footer; msg['20_07a'] = "";
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Notes that the present view of how to solve the problem of disunity, which has plagued the disciple brotherhood, is not achieving the proper response—factions are multiplying, not diminishing. Proposes a simple answer which can revolutionize and revitalize the restoration movement: Fellowship in Christ is not the result of our agreement, but our agreement comes as a result of our fellowship. We are called into fellowship. Understanding is achieved through the exercise of our rational faculties. Fellowship is not a fruit of agreement but agreement is the fruit of fellowship. So long as we seek to achieve fellowship by agreement upon propositions we will divide every time someone learns a new truth."+abstractor_text+"BDL"; msg['20_07a'] += box_footer; msg['20_07d'] = "";
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A summary of the author's reasons for opposing instrumental music in the public worship service of God: (1) it obstructs our efforts to promote unity, (2) it's introduction created division, (3) a restoration of the primitive order requires its exclusion, (4) it introduces an element into the worship unauthorized by Christ, (5) it constitutes ritualism and is thus a departure from the simplicity which should characterize followers of the meek and lowly one. Regards those immersed believers who oppose his views as brethren, but states that he cannot participate in the public praise service where the instrument is being used. Concludes: \"If brethren wish to inject into the service that which will exclude us on the basis of conscience . . . the responsibility will rest with them.\""+abstractor_text+"BDL"; msg['20_07d'] += box_footer; msg['20_08a'] = "";
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Soundness of mind has to do with that quality or state of intellect which enables one to think clearly and reason correctly in regard to those propositions which come within the sphere of personal experience or relationships. Since the chief aim of man is to search for truth, and since truth can only be perceived clearly by a well-regulated mind, and since such a quality of mental power must be cultivated, it is important to develop the ability to think clearly and reason correctly. Observes that our nation has been victimized by \"easy living\" and the spirit of \"getting by.\" The masses are not as able to comprehend profound thinking as those of a century ago. Compares the sermons of A. Campbell and B. W. Stone to backwoods audiences with the frothy utterances of modern preachers. Notes that just as a stomach constantly fed pre-digested food will soon cease to function, so will a mind limited only to \"digests\" containing that which is skimmed off by other minds. Only the cultivation of a sound mind will enable modern man to find a satisfactory answer to the greatest personal question of all, the reason and purpose of human existence. We are today where our thinking has brought us. We will be tomorrow where our thinking takes us."+abstractor_text+"BDL"; msg['20_08a'] += box_footer; msg['20_08e'] = "";
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The word \"fellowship\" (koinonia) is used to describe the Lord's Supper. Open communion is the first step to open membership. Brethren in Great Britain do not practice open communion. Asserts that whatever is set up as a barrier to admission to the Lord's table is one's creed and test of fellowship. But brethren are generally ignorant of the meaning of the word fellowship as used by the Holy Spirit. Many believe that calling on one to lead in public prayer would be to acknowledge fellowship whereas sharing the Lord's Supper with him would not be. The only test of fellowship imposed by God is belief that Jesus is the Son of God and immersion prompted by that faith. Baptism \"for the remission of sins\" is a proviso of modern Church-of-Christ-ism—not of God. When a man moved by faith is immersed, that act of immersion is for the remission of sins. We are saved by grace—not by faith in baptism for the remission of sins."+abstractor_text+"BDL"; msg['20_08e'] += box_footer; msg['20_09b'] = "";
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Response to criticism by E. M. Zerr to comments made in a previous article relative to fellowship and restoration. Contends that no sect is a part of the church of God, but there may be children of God among the sects. The one church is composed of all the saved. The question is not how much truth a group must know before it is a true church but its attitude toward truth as such. It is the truth about the sin of division that needs to be learned and shared, for division is the greatest scandal of modern Christendom. Toleration of others is not restoration but the only atmosphere in which it can be pursued. There is a more excellent way than the party road. As we become closer to Him who died for us we will become closer to each other."+abstractor_text+"BDL"; msg['20_09b'] += box_footer; msg['20_09c'] = "";
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The Greek word koinonos designates a partner or partaker of something shared. Those who are partakers (koinos) of the Lord's Supper have fellowship (koinonia) in that act. The brotherhood of Christ stems from the fatherhood of God. Every person on earth who is a child of God is my brother. When we speak of the brotherhood in such a way as to exclude any of God's children we are sectarian. Many speak of the \"brotherhood\" in a limited way—limited to those who agree with them on certain doctrinal points and practices. Each has its paper whose editors and their cohorts constitute the brotherhood hierarchy, stifling individual thinking. We are participants with God because we share in the divine nature. We are one in him because of grace—not because of any personal attainment."+abstractor_text+"BDL"; msg['20_09c'] += box_footer; msg['20_09f'] = "";
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A second article by the same title (see Vol. 20, No. 8). Observes that reason is one of several functions of the mind. A sound mind is one which is regulated by the principles which pertain to investigation and deduction which demands the application of positive factors and the avoidance of negative factors. Discusses pitfalls to be avoided and enumerates some of the laws governing the mental process in an effort to help all think clearly and reason correctly. Concludes that we should cultivate sound minds by refusing to form an opinion based on insufficient data, by weeding out the trivial from the worthwhile, by firmness of character which will not yield to every whim, and by being open to a review our position in the light of additional evidence. Notes that \"When you slam the door of your mind to keep others out, you shut yourself in.\""+abstractor_text+"BDL"; msg['20_09f'] += box_footer; msg['20_09g'] = "";
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A response to remarks in The Gospel Guardian that \"Christian Church baptism\" is not the one baptism of Ephesians 4:5. Replies that the \"one baptism\" is the immersion of a believing penitent upon the basis of faith that Jesus is the Christ, regardless of who may administer the baptism."+abstractor_text+"BDL"; msg['20_09g'] += box_footer; msg['20_10e'] = "";
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A third article on the discipline of the mind (see Vol. 20, No. 8 and Vol. 20, No. 9). Encourages the development of a \"habit of undistracted attention\" which is the foundation of all mental growth. Notes that a wandering mind accumulates little real knowledge. One must form the habit of attempting but one thing at a time, giving it undivided attention. Appeals to the young to avoid letting pleasure and entertainment take priority over duty and responsibility."+abstractor_text+"BDL"; msg['20_10e'] += box_footer; msg['20_10f'] = "";
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While the Lord's Supper is a public expression of corporate fellowship, we do not endorse another's errors by eating with him at the Lord's table. Fellowship is not endorsement. God holds no man guilty of believing something he does not believe. We have no right to make anything a test of fellowship which God has not made a condition of salvation. It is misleading to teach men that all who believe and are immersed are introduced to all the privileges of citizenship and then change the rules after they have come in among us."+abstractor_text+"BDL"; msg['20_10f'] += box_footer; msg['20_11a'] = "";
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Presents a summary of views expressed in this series of articles on fellowship. Notes that while it is God's will that all who believe in Him should be one, believers are in a state of division which is not the normal condition of the body of Christ. The answer to sectarian strife is a major one with many roots and there is no simple answer. The term fellowship has come to mean endorsement, but was never used in this way by the Holy Spirit. We must resolve never to make anything a test of fellowship which God has not made a condition of salvation. We must recognize that a restoration must be preceded by a reformation of attitude, and that it can only go forward in love which knows no limit so far as humankind is concerned. Division did not come over night and unity will not be achieved in a day. We must regard each other as brethren while we discuss our differences in humility and seek a solution to our problems. We must wage peace as others wage war, praying for unity, then toiling to achieve it. Concludes with an appeal to allow the love of God to be shed abroad to our hearts as the motivating principle of our lives. We must love all men or perish. We must find the way to oneness or we may miss the way to heaven. "+abstractor_text+"BDL"; msg['20_11a'] += box_footer; msg['20_12a'] = "";
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Concluding article in a series. Observes that sectarian division has raped the church and pillaged God's sanctuary. Each division leaves no Christian untouched for it makes the task of unity an even greater one. None can be utterly free from a sense of shame while bigotry, intolerance, and factionism exist in the name of religion. We cannot simply wash our hands and be free of the guilt of the mangled body of Jesus so long as we have made no attempt to pour in ointment and bind up the wounds of division. If the \"salt of the earth\" loses its strength the earth cannot be preserved. We dare not compromise truth or forsake principle, but we must find the solution to the problem of division. We must gather every grain of salt from the sectarian shakers if we are to apply it in force to the accomplishment of His will."+abstractor_text+"BDL"; msg['20_12a'] += box_footer; msg['20_12b'] = "";
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The fourth and final article in the series: Directed primarily at youth to encourage the cultivation of a sound mind and to employ it in harmony with the laws of intellect and ethics. Inattention and mental fluctuation may result from attempting to do one thing while the mind is perplexed with doubt that it ought to be doing something else. The answer lies in developing a system and method which provide for the maximum good to be derived from time available. One should employ self-analysis and time study and then decide what use can be made of time which will pay the greatest dividends now and in the future. Having planned our tasks for today we should not worry about tomorrow's assignments. As the sands of an hour glass must pass through the narrow neck one at a time, the tasks of life can only be fulfilled in the same way."+abstractor_text+"BDL"; msg['20_12b'] += box_footer; msg['20_12g'] = "";
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Suggests a need for a spiritual version of the Civilian Conservation Corps (CCC) where the acronym stands for courage, commitment, and courtesy. Comments on each of these qualities."+abstractor_text+"BDL"; msg['20_12g'] += box_footer; msg['20_12h'] = "";
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The terms \"loyal\" and \"disloyal,\" when used to identify churches, generally have reference to the particular doctrinal position that gives a group its identity (such as those related to missionary societies, classes, individual cups, etc.). For those who use these terms, what counts is what one opposes—not what he stands for. He may be loyal and be for many things that are wrong; but he must be against the right thing that is wrong. No one is recognized as loyal by all, and all are recognized as disloyal by someone. As God looks at us there are probably no loyal churches."+abstractor_text+"BDL"; msg['20_12h'] += box_footer; msg['21_01a'] = "";
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Every symptom preceding the downfall of great previous civilizations is apparent in the western world which has long believed it was invulnerable because of technical skills and scientific acumen. We stand on the brink of disaster. In the U.S. we have a national debt of staggering proportions. We help others not out of charity or altruism but out of political necessity. We cannot trust in armed might for survival. Our only hope lies not in atomic power but in the moral power of God operating through human hearts of faith. Why is it that a civilization based on the Christian concept is tottering on the brink of the abyss? This article and those to follow in the series seek to arouse thought and spur action leading to survival. Our greatest enemy is smug indifference born of complacency. Our greatest threat is not atomic power in the control of others, but lack of moral power as the controlling factor in our lives."+abstractor_text+"BDL"; msg['21_01a'] += box_footer; msg['21_01c'] = "";
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A list of conclusions derived from a study of Ephesians, chapter two, relative to the unity of all baptized believers—how it was achieved and how it must be secured. Addressed to the \"concerned ones,\" for only they will study, search, pray, and labor to promote peace. Concludes with an appeal for prayer on behalf of the author."+abstractor_text+"BDL"; msg['21_01c'] += box_footer; msg['21_01h'] = "";
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A statement of purpose and an appeal for financial assistance and prayer for Mission Messenger. The author affirms that he has never taken one cent of subscription money for personal use. Informs that the publication of announcements of those who send financial support will be discontinued and that such information will be kept in confidence. Asks for regular investment in \"this campaign for spiritual peace and restoration.\""+abstractor_text+"BDL"; msg['21_01h'] += box_footer; msg['21_01i'] = "";
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The early church was made up mostly of slaves who owned no property. The greatest enemy we face is pride. When the church uses members with fame and accomplishments as drawing cards it stifles the Spirit. God's children should not use the world's methods to achieve recognition. Our task is not to draw men. It is to lift Jesus up. Humility and simplicity were the strengths of the primitive saints. We need to re-capture the ideal of the simple life, characterized by self-denial and service."+abstractor_text+"BDL"; msg['21_01i'] += box_footer; msg['21_01j'] = "";
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An objection to the creation of special groups within the church, such as a \"Youth Fellowship\" on the grounds that it is something for which there is no scriptural authority. It destroys the real sense of our fellowship in Christ. The idea of restoring the ancient order is not the aim of most of the disciple brotherhood. They do not care to restore apostolic simplicity—they have too much money tied up in other things. Anything God wants done I can do in the fellowship of the whole church; whatever I cannot do in that fellowship He does not want done."+abstractor_text+"BDL"; msg['21_01j'] += box_footer; msg['21_02a'] = "";
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Compares present conditions with the conditions of every nation of the past which has been overthrown at the height of its power, analyzing symptoms of corruption which undermined these nations and finds not one symptom lacking in U.S. culture. Notes that crime in our large cities is now syndicated. We live in a time when men are characterized by greed—the most dangerous philosophy that can infect a nation—placing emphasis on things in direct opposition to the doctrine of Jesus. Increased leisure time has not been used to strengthen our moral and spiritual resources. Lists eight principles to be elaborated upon in future issues of the journal relative to how the future of our civilization may be preserved."+abstractor_text+"BDL"; msg['21_02a'] += box_footer; msg['21_02b'] = "";
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Asserts that the followers of the church of God are catholic, baptist, methodist, presbyterian, episcopal, congregationalists, friends, disciples, brethren, Christians, united brethren, and an assembly of God. Acknowledges that these terms describe him but he is not a member of any religious party that uses one of these names to separate itself from others. (Notes that the very name \"United Brethren\" is employed to signify a division.) Asserts that it is wrong to take any scriptural term and elevate it as a party title to the exclusion of other terms given by the Holy Spirit of God."+abstractor_text+"BDL"; msg['21_02b'] += box_footer; msg['21_02k'] = "";
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In response to criticism for publishing articles by those who disagree with him, the author states that his attitude toward his dissenters is one of love and that position will not change. There is no congregation on earth where all the members see everything alike, yet they work together. Mission Messenger is not a partisan journal."+abstractor_text+"BDL"; msg['21_02k'] += box_footer; msg['21_03a'] = "";
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Quotes from an article by Edith Hamilton in the Post in which she refers to the way in which the ancient civilization of Greece was lost due to a slackness and softness of the people. Notes that every factor involved in their downfall is present in our civilization. Our luxurious way of life may have ruined our hearts for a restoration of the qualities needed to save us. Takes note of the crime, vice, poverty, and environmental pollution characteristic of our cities. Observes that the destruction of the small farm contributed to the downfall of Rome as it may also contribute to ours. Dole systems, resulting from mass migration to the cities, bring attendant immoralities which sap moral and spiritual stamina. The \"concerned ones\" must readjust their approach if Christianity is to become effective in our culture. Lists five suggestions as to what that approach might be: (1) face the situation unafraid, (2) recapture the spirit of cooperation and helpfulness, (3) adopt a sharing policy, (4) meet for an evening of scripture reading, and (5) recapture the idea of \"leaven consciousness.\""+abstractor_text+"BDL"; msg['21_03a'] += box_footer; msg['21_03b'] = "";
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There are two sides to salvation—God's (expressed by the word grace) and man's (expressed by the word faith). There are numerous expressions of grace—mercy, the blood, life and name of Christ, and the gospel. These are ordained channels through which grace was channeled. Faith is also expressed through works. Such works as required of man to appropriate to himself the blessings of grace are not opposed to faith. So any condition imposed by faith, or as a test of faith, is not salvation by works versus faith, but salvation by faith at work. We are saved not by faith and works but by faith which works. The gospel authorizes baptism as a condition of salvation by which faith expresses itself. Shows how James 2:14-26 and Romans 4:2 are not in contradiction. We are not saved because we work for God; we work for God because we are saved."+abstractor_text+"BDL"; msg['21_03b'] += box_footer; msg['21_03i'] = "";
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Commends several reports of meetings of differing groups within the disciple brotherhood in which efforts toward unity were made. Recalls the time when he would have sneered at such meetings. Then comments on another article which recognizes no one as being in Jesus who is not in the party."+abstractor_text+"BDL"; msg['21_03i'] += box_footer; msg['21_04a'] = "";
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Another in a series of essays on the decline of western civilization and proposed correctives. After recounting the story of the Sword of Damocles, suggests that our status is also a precarious one. The only thing that can save our culture is moral force. Expounds upon the applications of Amos 6 for the ills of our society and suggests four steps to offset impending disaster: (1) we should develop a personal code of honesty, (2) young people should practice chastity, (3) we should make marriages work, and (4) women should make a resolution to dress modestly."+abstractor_text+"BDL"; msg['21_04a'] += box_footer; msg['21_04b'] = "";
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God has chosen in all ages to make His blessings available to man through positive ordinances. To speak slightingly of any of these would be to sit in judgment upon the divine wisdom. Asserts that we are not judged by God on the amount of our knowledge and understanding but upon our affection for Him and our attitude toward His will. It is our love that counts. Perfect knowledge without love would avail nothing! Love precedes the keeping of the word. Voluntary ignorance is a sin; involuntary ignorance is not. While the word teaches that we must repent and be baptized unto the remission of sins, when a man believes, repents, and is immersed on the basis of that faith, his baptism is for the remission of sins, whether he knows it or not. The highest motive for baptism is not a purely selfish interest in doing something in return for something else, but to be baptized to fulfill all righteousness—the motive of Jesus. We are commanded to be immersed unto remission of our sins, but we are not told that the validity of the act depends upon our understanding that what we do will enable God to do certain things on our behalf. His mercy is not made available to us on the basis of our knowledge, nor is His power limited because of our ignorance."+abstractor_text+"BDL"; msg['21_04b'] += box_footer; msg['21_04g'] = "";
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Parties in religion stem from the vanity and ambition of men. Gifted men aspire to prominence and become puffed up. They become the authoritative interpreter for their fellows. Someone arises to challenge the interpretation of the recognized leader and is branded a traitor and driven forth. Those who follow him build a new faction around him. Each new party is \"the true church\" and each old party thrusts them forth to keep \"the true church\" pure. Asks what form of insanity possesses us that we suffer from visions of grandeur, and delude ourselves into thinking that the kingdom of heaven is limited by the party boundaries we have drawn?"+abstractor_text+"BDL"; msg['21_04g'] += box_footer; msg['21_05a'] = "";
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Compares the \"religion\" of communism with Christianity. The outcome of the struggle between these two forces will affect all the earth's inhabitants. The struggle is a spiritual one that requires moral power. We must reverse the process by which the standards of behavior which once checked immorality have been discarded. Much of modern Christianity is powerless to overcome the foe for it is not really Christian at all. It is divided, but there are signs that the tide is turning. It is the only force capable of defeating communism."+abstractor_text+"BDL"; msg['21_05a'] += box_footer; msg['21_05d'] = "";
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God's revelation is not a factional handbook and no individual or group is its authorized interpreter. It is authoritative, but interpretations placed upon it are not. The party spirit substitutes interpretation for revelation, demands acquiescence, and disfellowships all who refuse. A right exegesis of Romans 16:17 will show that \"the doctrine you have learned\" does not have reference to every party shibboleth. Rather it was \"contrary to the doctrine\" to cause division over differing opinions. Fellowship is not endorsement nor is it arrived at by doctrinal agreement."+abstractor_text+"BDL"; msg['21_05d'] += box_footer; msg['21_05h'] = "";
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While we are free in Jesus we must not confuse liberty with license. Liberty is the right to serve others. Love is the regulator of liberty. It expends itself in service toward its object. No one who serves only those who agree with him is free. I must use my liberty to love, or lose it."+abstractor_text+"BDL"; msg['21_05h'] += box_footer; msg['21_06a'] = "";
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An analysis of the missiological, philosophical, and political impact of the West upon China, stemming from the sectarianism with which Christianity was introduced by Roman Catholic missionaries. Suggests that the failures of Christianity in China prepared the soil for the domination of Communism. Gives four suggestions as to how the U. S. should strengthen its defenses against communism in the U.S."+abstractor_text+"BDL"; msg['21_06a'] += box_footer; msg['21_06f'] = "";
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The secret for living together in peace and harmony is in accepting life with humility and patience and making allowances for each other because we love each other (Eph. 4:20). Pride and impatience often produce frictions in the church. We need to learn that we cannot have our way about everything. Love is the golden key of fellowship in that it makes allowances for the shortcomings of others which are often due to a variety of circumstances of birth and ability. One is not necessarily dishonest because he disagrees with me. If I love him I will make allowances for him."+abstractor_text+"BDL"; msg['21_06f'] += box_footer; msg['21_07a'] = "";
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Another in a series on the decline of Western civilization. Provides an analysis of and response to the claims of Roman Catholicism to be the authentic Church of Christ and the only viable alternative to atheistic communism. Contests the four marks upon which the Catholic Church rests its claim to authenticity—unity, catholicity, holiness, and apostolicity. Then examines the nature of the Catholic Church as the revival of Caesarism. Rejects that Catholicism is the only viable alternative to communism on the basis that communism may have based its strength and methods on the Catholic Church itself and is unsurpassed by the same in its blood purges of the past. Both systems are totalitarian and have utilized the same means for tyrannizing human thought. Clarifies that this essay is not in opposition to Catholics but to Romanism as a system."+abstractor_text+"BDL"; msg['21_07a'] += box_footer; msg['21_07d'] = "";
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A review and critique of the status and contributions toward Christian unity of restoration movement churches at a time when an ecumenical movement is on the march. Restoration movement churches are indifferent and filled with envy, jealousy, wrath, strife, and the party spirit. The Church of Christ continues in its exclusivistic attitude. Among several suggestions for restoring the spirit of restoration are: there must be repentance, transformation of thought, and reformation of life and heart, recognizing our factious nature, admitting we have been wrong on some things, recognizing all of God's children as our brothers, and discarding the idea that we have arrived at restoration."+abstractor_text+"BDL"; msg['21_07d'] += box_footer; msg['21_08a'] = "";
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A continuation of a series on the decline of Western civilization. Asserts that the philosophy of dialectical materialism must be met and vanquished by a philosophy of spiritual strength and power. Considers our hope of survival to lie in adoption and implementation of the way of life exemplified, expounded, and embodied by Jesus of Nazareth. This essay raises the question as to whether Protestantism is now exemplifying the Christian way in such a manner as to exert a universal influence of sufficient power to offset the threat to our world. After an attempt to define Protestantism, surveys significant trends in modern Protestantism, listing five biblical concepts that have been recaptured by Protestantism. Concludes by rejecting the idea that Protestantism is the answer to the problem confronting us. Observes that the church of God was antecedent to Protestantism as it was to Roman Catholicism. While efforts by Protestantism that lead in the direction of restoration of the church of God are to be applauded, Protestantism of itself is no more the church of God than is the Restoration Movement."+abstractor_text+"BDL"; msg['21_08a'] += box_footer; msg['21_08d'] = "";
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The possibility of achieving unity among the various segments of the divided restoration movement fellowship will continue to be precluded as long as each one has the idea that it alone is \"the faithful church.\" The truth is that neither of the splinter parties is \"the faithful church,\" but pride and immaturity prevent our admitting such. The immature create fantasy worlds into which they retire, surrounded by walls of presumed perfection. Yet not every congregation in these days is partisan. Some have renounced the party spirit but others lack the courage to do so because they fear the hostility of those who once regarded them with reverence. The party spirit is a sin. One could be right about all of the points of interpretation that have divided us and still be a sinner by manifesting the party spirit."+abstractor_text+"BDL"; msg['21_08d'] += box_footer; msg['21_08j'] = "";
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A response to a position expressed in this journal by Roy Loney to the effect that the church should make smoking tobacco a condition for membership. While the author decries the evils of smoking he rejects the idea that the church has the right to create conditions of fellowship which God has not imposed. Affirms congregational autonomy but asserts that we have no right to make anything a test of fellowship which God has not made a condition of salvation."+abstractor_text+"BDL"; msg['21_08j'] += box_footer; msg['21_09a'] = "";
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Continuation of a series of essays examining the declining moral status of Western civilization and the search for the means by which the Christian way of life can be made universal in application. Looks at factors involved in the rise and division of the restoration unity movement initiated by the Campbells. Quotes Alexander Campbell to show that the movement received its impetus from the recognition that a united Christendom is a prerequisite to the conversion of the world to Christ. Cites Daniel Sommers' \"Address and Declaration\" (1889) as proof that the movement divided not over instrumental music but over other \"innovations,\" although the break was not manifest until the 1906 statement by David Lipscomb to the Director of the U.S. Religious Census. Describes salient characteristics of the major divisions within the \"disciple brotherhood\" then examines in detail the more liberal wing of the movement—the Disciples of Christ—their use of higher criticism and their practice of open membership as evidenced by the membership policy drawn up for the Christian Church at Florissant, Missouri. The author reproduces a list of ten objections to the statement of policy which, at the time, were publicly read and later published. Adds a disclaimer that the current essay is not to be regarded as a personal attack against any member of the Disciples of Christ, for whom he expresses love and respect."+abstractor_text+"BDL"; msg['21_09a'] += box_footer; msg['21_09b'] = "";
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Response to a proposed discrepancy in the author's contention that while instrumental music in worship is wrong, he considers those who use it to be his brothers. The question is raised as to how this can be consistent with 1 John 1:7. Asserts that his querist misunderstands the meaning of both \"fellowship\" and \"light.\" Fellowship is a state or condition to which we are called, which we enter by immersion. We do not enter into fellowship by agreement with each other. Shows how \"light\" is used by John as a symbol to mean \"love\" not knowledge of Scripture. To \"walk in the light\" is to walk in the love which God is. Agreement does not create fellowship and differences do not prevent it."+abstractor_text+"BDL"; msg['21_09b'] += box_footer; msg['21_09e'] = "";
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Many who were reared in the confines of narrow partisanship are afraid of the privileges of being free in Christ. Leaders of partisans fear the loss of followers and the loss of financial support. Others fear the church may lose its identity if proven wrong on some point of doctrine. The party spirit is tenacious but today there is a great tidal wave of love driving out fear. Love fills us with confidence which does not rest on our ability to devise the means for accomplishing God's purpose on earth."+abstractor_text+"BDL"; msg['21_09e'] += box_footer; msg['21_10a'] = "";
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Continuation of previous article in which restoration movement churches are examined as a possible instrument through which Christianity can be made universal in application. This article looks at the Conservative Christian Churches and their reasons for separating from the Disciples of Christ, categorized for discussion as evangelism, restoration, and freedom. Concludes that in all these areas conservative Christian Churches show themselves to be one more faction among many."+abstractor_text+"BDL"; msg['21_10a'] += box_footer; msg['21_11a'] = "";
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Following a summary of this series of essays to-date, proceeds to examine the group known as the \"Church of Christ\" and its claims to be identical in origin, name, doctrine, and practice, with the church of the New Testament scriptures. Identifies the major factions within the group, at least eighteen in all, along with a brief description of the journals with which they are associated. Concludes that this group is one of the most divided movements of a religious nature in this generation, and that it can never unite the world in Christ. All of its parties have lost the meaning of restoration since in their view, nothing remains to be restored. The \"Church of Christ\" desperately needs to be saved from itself as it persists in a course of partisan spirit."+abstractor_text+"BDL"; msg['21_11a'] += box_footer; msg['21_11b'] = "";
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Provides a lengthy quote from Alexander Campbell's 1833 article for the Encyclopedia of Religious Knowledge on the history and aims of the Disciples of Christ in which he documents the point in time at which the Baptist association began to declare non-fellowship with the brethren of the reformation, marking the beginning of separate churches devoted to restoration of the primitive order. The author then examines a series of questions based on the fact that no group known as the \"Church of Christ\" was in existence at the time Campbell began his restoration movement: Where was the New Testament church? What name did it use? Who composed it? Did God have any children from the close of the first century to the start of the nineteenth? Was Alexander Campbell a child of God while in the Redstone and Mahoning Baptist Associations? If Campbell were alive today would he be regarded as a Christian by any group of \"The Church of Christ\" which exists as a result of his pioneer efforts? Concludes that we have confounded the Restoration Movement with the church of the New Testament, and we think of it as identical with the church of Christ."+abstractor_text+"BDL"; msg['21_11b'] += box_footer; msg['21_11f'] = "";
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As great changes are taking place in the religious world, many in the movement which originated to spark such changes are oblivious to what is going on. Having isolated themselves inside partisan walls they feel as secure as Rip Van Winkle asleep in the forest. However, the days of partisan alignment are giving way to the power of love."+abstractor_text+"BDL"; msg['21_11f'] += box_footer; msg['21_12a'] = "";
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Continuation of a series of essays seeking a corrective to the moral decline of Western culture. Resumes his examination of whether \"The Church of Christ\" is a viable option for uniting the world in Christ. Gives specific reasons for his belief that it is a modern sect which has grown out of a non-sectarian attempt to unite believers in Christ through a restoration of the primitive order. Cites the gross inconsistencies of this group in its condemnation of other denominations for things of which it is guilty. Those inconsistencies involve the areas of division, the clergy, the pastor system, conventions, and others. Gives personal reasons for not abandoning this group in which he was raised."+abstractor_text+"BDL"; msg['21_12a'] += box_footer; msg['22_01a'] = "";
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Continuation of a series on the failure of the Christian philosophy to stem the rising tide of paganism. This essay lays a foundation for a proposed remedy. Attributes the problem to the fact that the world has not been won to the sovereignty of God's son because the enemy of righteousness has separated believers into warring camps. The attitude of the seriously concerned must be one of complete dedication of life to the eradication of schism. Parties should not be allowed to be at peace. Our hope rests with the church, a divine organism composed of those who are related to God and thereby to each other, in spite of their differences. No existing party can claim exclusive right as the church of God. Believers are scattered over the hills of sectarianism. Supports his thesis from quotes from Thomas Campbell, Alexander Campbell, Moses Lard, Benjamin Franklin, David Lipscomb, and Daniel Sommer, all of whom believed that there are Christians in the denominations. Gives a practical description of how we might proceed in order to demonstrate an unsectarian spirit. Concludes with eight suggestions for transforming the world through love."+abstractor_text+"BDL"; msg['22_01a'] += box_footer; msg['22_01b'] = "";
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Peace is a cause that requires an effect. Prayer, purpose, and persistence are the path to waging peace. It is achieved through the strength of the Prince of Peace."+abstractor_text+"BDL"; msg['22_01b'] += box_footer; msg['22_01c'] = "";
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An appeal for help in sharing the publication with others. The monthly financial shortfall continues to be met by contributors from month to month. Gives a description of the nature and purpose of Mission Messenger. Provides a preview of coming issues."+abstractor_text+"BDL"; msg['22_01c'] += box_footer; msg['22_01k'] = "";
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Notes that the real strength of the primitive church was in the total commitment of all members. But the creation of the clergy reduced the status of the bulk of God's people to that of spectators whose chief contribution became one of money. The clergy stands as a monument to decaying spirituality. That which was started to strengthen the church of God has weakened it. We need to elevate all laity to the status of clergy and restore the ideal of the self-edifying, self-perpetuating church. God's plan is person to person, not parson to persons."+abstractor_text+"BDL"; msg['22_01k'] += box_footer; msg['22_02a'] = "";
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Last in a series of articles. Continuation of the author's proposal as to how we may free ourselves from the labyrinth created by generations of partisan traditionalism. Suggests means by which change can come about. Calls for congregations to explore avenues of Christian unity. Lists five things that should characterize such efforts, but insists that no two situations are identical. Some congregations having the suggested outlook regard every sincere immersed believer as a child of God and welcome all such to their table of communion. Responds to twenty-one questions, mostly dealing with his position on instrumental music and Christians in the sects, gleaned from personal correspondence."+abstractor_text+"BDL"; msg['22_02a'] += box_footer; msg['22_02b'] = "";
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Describes the current state of \"The Church of Christ\" as one in which values have been altered. Faith in God is supplanted by trust in organizations and the simple story of the cross is now embellished with all the trappings of the stage and theater. It has crystallized into a competitive sect, vying for popular favor, membership, and money. It now focuses on its pastor rather than on the spirituality of its members, and faithfulness is no longer equated with holiness but with doctrine. It should face the fact that it is not a reproduction of the primitive church of God. As long as it continues to brag about its symbols of spiritual deficiency and decadence (human organizations and professional clergymen) it will grow farther from God's ideal, for their pride is in what they ought to be ashamed of."+abstractor_text+"BDL"; msg['22_02b'] += box_footer; msg['22_02e'] = "";
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The cosmic insignificance of earth is used by the learned skeptic to ridicule the probability of the Incarnation. Those who confuse liberty with license cannot stifle conscience until they suppress the cross. The argument of our relative unimportance based upon the size of our planet in comparison with the stars and moons is fallacious in that it makes material magnitude the sole criterion of worth. It is absurd to employ the scientific method in every other field of endeavor only to abandon it in an attempt to rid oneself of the idea of personal responsibility to God. Men saw the supernatural acts of Jesus and validated their testimony through a willingness to suffer death by torture rather than deny what they saw. To deny the Incarnation based on the size of our planet is simply to ignore the facts that prove it did occur."+abstractor_text+"BDL"; msg['22_02e'] += box_footer; msg['22_03a'] = "";
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Introduces a new series of essays based on the presuppositions that: (1) the Old Testament books do not constitute the old covenant; (2) the New Testament books do not constitute the new covenant; (3) the New Testament books addressed to Christians are not a part of the gospel; (4) a proper response to the gospel is faith in Jesus and immersion to fulfill all righteousness; (5) the church of God is composed of all who have been born again. Ignorance of these truths has caused the restoration movement to flounder. Acceptance of the same will alter the entire structure of \"fellowship.\" One's acceptability with God is not determined by knowledge of or obedience to a certain portion of the New Testament scriptures but one's attitude toward the scriptures. Due to its nature, conformity cannot be a basis for unity. The new covenant is entered by birth, not by agreeing with others upon the meaning of a code of laws. We become children by procreation, not education. We have sought to make fellowship contingent upon that which was never intended to be its spiritual foundation."+abstractor_text+"BDL"; msg['22_03a'] += box_footer; msg['22_03c'] = "";
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Contends that the meaning of the phrase \"which is desert\" used by the angel to instruct Philip to go south from Jerusalem to Gaza, has reference to the city of Gaza. Quotes from non-biblical historians to show how the prophecy of Jeremiah 47:5—that baldness would come upon Gaza—was fulfilled. Also responds to those who question the availability of sufficient water in that region for the eunuch's baptism."+abstractor_text+"BDL"; msg['22_03c'] += box_footer; msg['22_03d'] = "";
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Relates the history of group of more than thirty saints in Valdosta, Georgia, founded by Christian Dasher in the nineteenth century. Tells how Dasher and S. C. Dunning (of Savannah, Georgia) found it necessary to immerse one another each time they discovered a new design for baptism. The author observes that they had not learned that an inductive act, transferring a proper subject from one state into another, introduces such a person into all of the blessings, rights and privileges of that state, whether he had knowledge of them at the time, or not."+abstractor_text+"BDL"; msg['22_03d'] += box_footer; msg['22_04a'] = "";
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God reveals himself in scripture as a covenant personality who bestows blessings in conjunction with ordinances. Examines God's covenant with Noah, noting that it was to last while the earth remains. The sign of the covenant was a reminder of God's faithfulness. The terms of the covenant were determined by God alone. Since God's revelation is ascendant in nature we do well to start a study of God's covenants by examining his covenantal relationships of the past. The purpose of the study of God's covenants is to eliminate the false concept that our covenant with God embraces the entirety of revelation and that fellowship with one another depends on a prior correct knowledge of all revelation."+abstractor_text+"BDL"; msg['22_04a'] += box_footer; msg['22_04b'] = "";
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After observing that all living things are created with a purpose, applies the physical axiom that \"that which does not function dies\" to the spiritual realm. Notes that when disciples lose their saltness by conforming to the world they fail to achieve that for which they were created. Notes specifically how disciples of Jesus are unable to resist the power of dialectical materialism and secularism due to the loss of inspiration and power. Indicates that the cause of this condition lies in the fact that disciples have hired others to perform the very functions for which they were equipped by God."+abstractor_text+"BDL"; msg['22_04b'] += box_footer; msg['22_04f'] = "";
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Identifies the \"new humanity,\" then expounds upon the characteristics of its God's chosen representatives. Notes that the essence of the new humanity is not to please self but to do the Father's will. Observes that the confidence of many is misplaced in what they do not have rather than in having the Spirit of God. States that representatives of the new humanity are to be characterized by (1) humility of mind, (2) kindness of heart, and (3) mercy in action."+abstractor_text+"BDL"; msg['22_04f'] += box_footer; msg['22_05a'] = "";
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Continues a study of covenantal revelation after the flood. Reviews and expounds upon the history of man's wickedness leading up to Babel. Examines God's call of Abraham and the subsequent covenants made with him—one fleshly and temporal, the other spiritual and lasting (notes that a confusion of these is the basis for a false philosophy underlying the major sects of Protestant Christendom). Looks at the details surrounding \"the covenant after the flesh,\" then examines the divine purpose in that covenant. Observes that God's purpose with regard to the seed of Abraham was to keep alive the notion of one God."+abstractor_text+"BDL"; msg['22_05a'] += box_footer; msg['22_05b'] = "";
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As man is both physical and spiritual, God has written two books—one of nature, to nurture creation, and the other of revelation, to instruct the new creation. Just as nature relinquishes her secrets gradually, so the book of revelation relinquishes its truths on an ascending scale. While the experience of yesterday becomes the foundation of today, those who challenge the perfection of the past will inevitably incur the wrath of its proponents. Although no truth is new to God, it may be newly discovered by man whether in the realm of nature or revelation. To pitch our tents around the shrines of those who discovered truths before us is to be unworthy of their heritage. No sect, denomination, faction, party, or segment, has any copyright on spiritual truth. There are mountain peaks of revelation still unchallenged by human thought."+abstractor_text+"BDL"; msg['22_05b'] += box_footer; msg['22_05d'] = "";
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Observes that the carnal spirit, as seen in the church at Corinth, leads to the continuous judgment of others upon the test of party allegiance. The Corinthians went so far as to conclude that the apostle Paul was not \"faithful\" or \"loyal,\" accusing him of instability and compromise. The party spirit is concerned more about a man's position than it is about his heart. It will not recognize anyone as being in Christ Jesus who does not condone its narrowness."+abstractor_text+"BDL"; msg['22_05d'] += box_footer; msg['22_06a'] = "";
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Continued from a previous essay. Analyzes the dual nature of God's covenant with Abraham, noting that it was both national and universal, fleshly and spiritual, conveying a blessing both to his seed and through his seed. The ordinance of circumcision was given as a sign of the fleshly covenant. It was not the covenant but was essential to bring one into the privileges of the covenant. In order to become an heir of the spiritual covenant with Abraham one must come into covenant relationship with Christ by faith. Flesh and faith distinguish the two covenants made with Abraham. Asserts that baptism is not circumcision but the knife God has chosen to perform the operation upon the heart."+abstractor_text+"BDL"; msg['22_06a'] += box_footer; msg['22_06b'] = "";
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An appeal for the unity of all believers based on the premise that the only justifiable basis for which believers may separate themselves from other believers is for the purpose of doing a necessary work not currently being done by any other group. Asserts that no denominational distinctive is part of the truth that puts us into a relationship with God. Destroying those distinctives does no harm to Christianity. Holding only to the truth that saves would eliminate all partisan differentiations. The movement of which the author is a part is unique in that it was born not as a coalition of sects but as an effort to unite Christians of all sects, thus decreeing the ultimate death of sectarianism by purifying the hearts of all God's children from the effects of the party spirit and inaugurating a reign of agape, love in their hearts. This was not being done by any existing party. However, its separate existence in that state must be temporary. It must eventually blend into the unity it promotes and lose its own identity in the homogeneity of the one body."+abstractor_text+"BDL"; msg['22_06b'] += box_footer; msg['22_06c'] = "";
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Using the disciple brotherhood in Odessa, Texas, as a case in point, describes the state of division into which the heirs of the restoration movement have fallen. Using the terms \"liberal\" and \"conservative\" with some hesitation, proceeds to define these terms within the context of Christian Churches and Churches of Christ. Raises the question, \"How can they unite the world in Christ, while carving his body into bits?\""+abstractor_text+"BDL"; msg['22_06c'] += box_footer; msg['22_06d'] = "";
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Acknowledging a liability to err and a desire to learn, appeals to readers to share their analyses and criticisms of the views expressed by the author. Notes that it is dangerous for any fallible man to set up his reasoning as a criterion by which to judge the worthiness of any of his fellows."+abstractor_text+"BDL"; msg['22_06d'] += box_footer; msg['22_07a'] = "";
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After describing the way in which God showed himself to be superior to the gods of Egypt in taking a nation for himself, gives any overview of the inauguration ceremony for the covenant—the constitution of the new nation. Then examines the nature of the covenant, why it was given, what it embraced, and its bounds and limitations. Maintains that the content of the covenant itself was limited to the ten commandments only and that scriptures traditionally referred to as the \"Old Testament\" contain the history, literature, song books, and prophesies of the covenant people. Examines the components of \"the old covenant\"—its preamble plus four commandments pertaining to responsibility to God, and six that deal with responsibility to others. Concludes with five summary statements in support of his thesis that \"the first testament\" did not include all of the scriptures now called \"old testament.\""+abstractor_text+"BDL"; msg['22_07a'] += box_footer; msg['22_07b'] = "";
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Just as the legendary Procrustes forced all to conform to the length of his own bed, religious partisans require all to conform to their tests of partisan fellowship and every faction has its own bed. We can no more all think alike than we can all look alike. Since fellowship cannot be conditioned on everyone seeing everything alike, partisans have selected points of doctrine to which they arbitrarily demand conformity as a condition to fellowship. If God has fellowship with us in our imperfect knowledge and behavior, who are we to set up a different standard for our fellows. God has established divine fellowship on the basis of faith—not on the basis of the amount of acquired knowledge of his revelation. He whose faith in one fact is validated by his obedience to one act is a child of God and is in the fellowship of all of God's children."+abstractor_text+"BDL"; msg['22_07b'] += box_footer; msg['22_07d'] = "";
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Response to a brother's concern about the statement in a previous article that \"if the church accomplishes its purpose it must eventually lose its identity.\" Asserts that the brother confuses a faction (\"The Church of Christ\") with the church set forth in the new covenant scriptures. Describes \"The Church of Christ\" as the offspring of a restoration movement which has crystallized into an organized party, contrary to the intention of the original design of restoration. Gives a practical example of how the Methodist Church and the Baptist Church might decide to lose their identity and come together as a single congregation with a written resolution of intent. Then asks what \"The Church of Christ\" in that community should do. Concludes that since our purpose is to restore the primitive order of things we should lose our identity as a distinct group and blend into the growing unity we claim to promote. However, the church of God will never lose its identity. Expresses the need for a restoration of the Restoration."+abstractor_text+"BDL"; msg['22_07d'] += box_footer; msg['22_07e'] = "";
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Relates two discussions with passengers on a recent trip by train to Sullivan, Indiana, where the author spoke to representatives of various segments of the disciple brotherhood on the topics of mutual ministry, individual responsibility, fellowship, and the unity of all believers. One passenger was a missionary to India with whom he discussed the exporting of western culture to the East by western missionaries. The other was an AMEZ bishop with whom he discussed matters concerning Christian unity."+abstractor_text+"BDL"; msg['22_07e'] += box_footer; msg['22_08a'] = "";
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A continuation of a study of God's covenants with mankind in which the contents of the covenant given to Israel through Moses is reviewed. Takes note of its legal nature, contrasting it with the Christian economy. Notes that while the covenant given through Moses was law, not all law given through Moses was part of the covenant. While the law of Moses was holy its essence requires unvarying conformity while inciting disobedience due to the nature of man as he is. Christians do not serve under any written code. The phrase \"new life in the Spirit\" did not include the book of Romans since those to whom it was addressed had already been serving in the new life of the Spirit before it was written. The Scriptures are to be searched in order to approach closer to the ideals of Jesus. Misunderstanding relative to the role of the new covenant scriptures in our relationship to God is the basis of much division. No law can bring men together. It is through the power of the indwelling Spirit that we are fitted for the eternal abode. The legalistic spirit first places an interpretation on some portion of revelation, then exalts the interpretation to the status of revelation. Gives examples of resulting division over the elements and distribution of the Lord's Supper and concludes with personal views regarding such division."+abstractor_text+"BDL"; msg['22_08a'] += box_footer; msg['22_08b'] = "";
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Reports on the condition of disciple churches in rural Missouri where the author was invited to speak. Recounts the sad history of how the division came about, then expresses concern for how it weakens testimony to the world. Notes that the problem is now one of indifference. Maintains that while divisions have been inherited, they must not be perpetuated. Contends that no faction or segment is the \"loyal church\" to the exclusion of others. Suggests eight practical steps as essential and basic for seeking a resolution to situations as described earlier in the essay. States that the real test will be in praying for and laboring to help those who try to poison the minds of others."+abstractor_text+"BDL"; msg['22_08b'] += box_footer; msg['22_08c'] = "";
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Like refugees from the tyranny of communism, the Christian has also escaped from enslavement and terror. Evidence of one's having crossed the border from sin into the spiritual asylum of life is that he loves the brothers. But some settle down too close to the border and are again captured and returned to slavery."+abstractor_text+"BDL"; msg['22_08c'] += box_footer; msg['22_08d'] = "";
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Responding to a reader's lament over the author's having started this paper, observes how a traditional pattern of thought leads to recognizing exclusively those who agree with us as the kingdom of heaven—the one body. Notes that fellowship is not the result of agreement; it is brotherhood in Jesus, and states that the walls we build cannot keep truth out—they merely keep us shut up and shut in. Concludes that the accomplishment of God's purpose does not depend on the success of this journal. The walls we have constructed need to fall down. Calls for a crusade for unity."+abstractor_text+"BDL"; msg['22_08d'] += box_footer; msg['22_09a'] = "";
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Introduces an examination of the \"new covenant\" with a list of seven of its characteristics. Notes that since it consists of God's writing his law upon the hearts of those who know him, and since this involves the forgiveness of iniquity, all who obtain remission of sins are thereby brought into covenant relationship with God. Lists four related aspects by which we enter covenant relationship: (1) conviction of sin, (2) consciousness of grace, (3) crucifixion of self, and (4) culmination of compact. The latter involves the testing of faith through an ordinance designed by God for this purpose. Lists nine characteristics of the test, which is identified as immersion in water. Lists the ways in which baptism meets the nine characteristics of the test. Discusses at length the divine design of baptism as a test of faith. To condition the validity of baptism upon the recipient's recognition that baptism is \"unto the remission of sins\" is to attach a human rider to divine revelation and to create an unwritten creed. Nowhere do the scriptures teach that the design of baptism is contingent for its fulfillment upon a knowledge of that design by the subject of baptism. Recommends against rebaptism of those who have simply matured in their understanding of its design and who become more conscious of their spiritual failures."+abstractor_text+"BDL"; msg['22_09a'] += box_footer; msg['22_10a'] = "";
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The covenant people in the aggregate have no official name or title. The terms used by the Holy Spirit to describe them, are merely common nouns. To select one of these as the exclusive title, discarding all others given by the same authority, and to elevate that one as the recognized designation of a group is to sectarianize that term. To denominate simply means to name. To choose a title such as \"The Church of Christ\" makes of those doing so a denomination as certainly as such terms as \"The Baptist Church\" or \"The Methodist Church\" designate denominations. Any religious group wearing a specific name is a denomination in the true meaning of that term."+abstractor_text+"BDL"; msg['22_10a'] += box_footer; msg['22_11a'] = "";
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Summarizes the basis of Christian fellowship and unity then observes that we are commanded to maintain, not create, the unity created by the presence of the Holy Spirit. It is his presence that defines both sonship and fellowship. Embarks on a study of the nature of the Holy Spirit, noting that recapture of the power and purpose of the early disciples begins with reaffirming the personal indwelling of the Holy Spirit in the hearts of believers. Identifies the Spirit not as a vague influence or as the word of God but as a divine person, possessing the characteristics and functions of a person. Reaffirms the triune nature of Godhood (the term preferred over Godhead). Observes that the Spirit is received by believers as a gift bestowed by God upon his children and that he dwells in the mortal bodies of the saints as his temple, as a seal and a guarantee. Concludes that every person on earth who is immersed upon the foundation of faith in Jesus receives forgiveness and the Spirit of God moves into his heart, where Christ dwells by faith. Every such person is a member of the one body, regardless of acquired differences."+abstractor_text+"BDL"; msg['22_11a'] += box_footer; msg['22_11b'] = "";
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The slogan \"no creed but Christ\" means different things to different people. While both the so-called ultra liberal and the so-called ultra conservative lay claim to the slogan, both operate under false pretenses. The legalist does have another creed, whereas the modernist does not have Christ. While the legalists claim to be building on Christ, he is not the basis of their fellowship. Fellowship for the legalist is based on a position on one or more things. Whatever is required to recognize one as a brother is one's creed. We have substituted interpretation of scripture for faith in Jesus. Revelation is what God said in scripture. Interpretation is what we think he meant by what he said. Revelation is infallible, but we have no infallible interpretation. \"No creed but Christ\" entails crucifying every inclination toward the party spirit."+abstractor_text+"BDL"; msg['22_11b'] += box_footer; msg['22_11d'] = "";
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The root of most sectarianism is the failure to understand the basis of unity. Every written creed is the crystallization of the opinions of great thinkers into a formal pattern. An opinion (or interpretation) is the result of finite rationalization based upon experience. Since the experience of each person is unique, no two people have exactly the same degree of knowledge. We can no more think alike than we can look alike. Opinion is, at best, speculation based on probable evidence. Faith, however, is belief in the testimony of witnesses to facts. Since no amount of speculation can alter facts, it is possible to be united on the basis of faith. Knowledge on the other hand is by nature accumulative. Consequently, in the realm of knowledge and opinion any unity must be a unity of diversity. Virtually every attempt at unity in the past has been on the basis of conformity in opinion or equal attainment of knowledge. Such a system is doomed at its inception."+abstractor_text+"BDL"; msg['22_11d'] += box_footer; msg['22_11e'] = "";
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Provides a clear and concise summary of his thinking relative to fellowship and the current status of the restoration movement. Then sets forth a proposal for a three-session forum in which he is invited by any congregation in the U.S. or Canada to speak and submit to questions from a panel of informed men and subsequently from the congregation at large. Pledges to present his views in a lucid manner and agrees to issue a disclaimer in which to clarify that his views do not necessarily represent those of the inviting congregation. Pledges to conduct himself in a gentlemanly, polite, and kind manner and to exercise forbearance in love toward those who express disagreement."+abstractor_text+"BDL"; msg['22_11e'] += box_footer; msg['22_12a'] = "";
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Asserts that the life of the child of God is lived by and through the Holy Spirit, the divine helper who dwells in us until Jesus returns. Shows how the Holy Spirit pours out God's love into our hearts (Rom. 5:5), kills the deeds of the body (Gal. 5:17), testifies to our sonship (Gal. 4:1-7), and strengthens the inner man (Eph. 3:16). Observes that the indwelling Spirit is the secret to the satisfactory life. Through the Spirit we are enabled to conquer the flesh. However, we must recognize that the Spirit is a gift that must be accepted before it can be appropriated to personal use. We must pray for the Spirit and his work and fruit in our lives."+abstractor_text+"BDL"; msg['22_12a'] += box_footer; msg['22_12b'] = "";
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Calls attention to the fact that just as some have preferred prison life over freedom, many Christians prefer the security they find behind partisan walls to the responsibilities entailed in a life of liberty. Notes that sectism measures everything by the crystallized interpretations of the past, and thus stifles original thinking. Dissenters are hounded as heretics until, with passing generations, they are enshrined as martyrs of righteousness. But truth cannot be imprisoned behind partisan walls nor confined to human creeds. As prison makes a man unfit to compete in a world of freedom, sectism deprives a man of the will to be free. Sectism is motivated by fear of loss and is often characterized by pride and haughtiness. Freedom is a blessing of inestimable magnitude but it carries such responsibility as to frighten many."+abstractor_text+"BDL"; msg['22_12b'] += box_footer; msg['22_12c'] = "";
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Contends that the noblest purpose of man is to pursue truth, but the party spirit is opposed to free investigation. None possess universal knowledge. He who closes his mind generally does so out of fear that what he already knows may prove to be not the truth. Those who love truth and mankind are neither egotistical or cruel. The first step to acquiring truth is to acknowledge truth regardless of where it may be or who may hold it. Spiritual greatness is characterized by an open Bible, an open mind, and an open hand. Often those who know the least object the loudest to learning more. No man is free who is shackled by inner dread."+abstractor_text+"BDL"; msg['22_12c'] += box_footer; msg['22_12d'] = "";
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After echoing the warning against in fighting among brethren of Galatians 5:15, notes that he who hates his brother consumes that brother from without and himself within. No one can kindle the fire of passion and not be burnt. The ancient mythological King Glaucus fed his horses human flesh and was later devoured by them. The man who plants the seed of animosity must partake of the fruit of his harvest. Division is not accidental. Neither is peace. We cannot divide ourselves into unity. We cannot divide the world by dividing among ourselves. We need a crusade for peace. Let those who differ settle their differences in an atmosphere of love, respecting each other while they work together. We must find a way to peace or we will all perish."+abstractor_text+"BDL"; msg['22_12d'] += box_footer; msg['23_01a'] = "";
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Need for assurance that God dwells in us is provided by the indwelling Spirit. Lack of recognition of this fact creates distress and disillusionment. Those who seek to be justified by law can never be certain of their standing with God. A symptom of the legalistic heart is an attempt to explain away the indwelling Spirit. The only way to counteract division among God's people is to recapture the consciousness of the nearness of the Spirit. It is the \"unity of the Spirit\" that we are told to maintain. A few of the ways in which the Helper assists us to enjoy real living is by (1) encouraging our hope, (2) acting as intercessor, (3) guaranteeing our inheritance, and (4) producing fruit of holiness. The Spirit is the key to our problems."+abstractor_text+"BDL"; msg['23_01a'] += box_footer; msg['23_01b'] = "";
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Introduces a treatise on the nature of unity and the means for attaining it. Observes that believers in Christ could hardly be more divided if they had been commanded to do so. Asserts that the \"unity of the Spirit\" is not agreement on matters of interpretation but a \"unity of diversity\"—the only kind of unity available to free men and the only kind desirable since any other would demand a surrender of liberty. Those who argue that there can be no unity where there is diversity nor diversity where there is unity confuse unity with conformity. The fact is that unity in practically any area is a state of oneness achieved by divergent elements. Romans 14 makes it clear that it is not required that we all believe alike about everything. But it is required that we all love each other in spite of our variety of views. Notes that those who reject the idea of unity in diversity bear witness to its truth by virtue of the fact that they do not agree with each other on every matter—just those specific issues they arbitrarily select as grounds for division by elevating them to tests of fellowship. The pursuit of unity must be based on (1) the absolute authority of the word of God and (2) the inalienable right of individual judgment. The unity of the Bible is \"the common faith\" in Christ signified by immersion into him and joined to each other in love."+abstractor_text+"BDL"; msg['23_01b'] += box_footer; msg['23_02a'] = "";
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An examination of the nature and composition of the one body of Christ. After calling for a restoration of the original intent of the vocabulary of the Holy Spirit, notes that the word \"member\" is never used in scripture with regard to the word \"church\" but only with regard to the body. The phrase \"member of the church\" does not occur in scripture. The church is an organism, a body, not an organization. Members are set in the body by God as it pleases him. It is a portrayal of unity in diversity, each ministering to the needs of all the others. Unlike the physical body, members of the body of Christ are all attached directly to the head, sustaining a primary relationship to the head and a secondary relationship to each other. Growth of the body is supplied by God, not by the efforts of men to \"increase church membership.\" To be a member of the body involves total commitment to the head. Members are dedicated to the purposes of the head. They live not for the church but for Christ to whom they are wholly dedicated. Concludes with a plea for recapturing the significance of the individual soul and a recognition as members of the body all whom Christ has received."+abstractor_text+"BDL"; msg['23_02a'] += box_footer; msg['23_03a'] = "";
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Responding to questions gleaned from several sources, notes that his current purpose in Mission Messenger is to plead for the unity of all believers, since this is essential to the universal belief in Jesus. Observes that his current convictions rest on the conclusions that (1) the restoration movement is not identical with the church of God, (2) that fellowship is not endorsement, and (3) that the party spirit is a sin. States that he simply refuses to let things invalidate brotherhood. Asserts that his position does not necessitate compromise. Rather, it creates a proper sense of values and allows one to view brotherhood in a right perspective. Contends that his fraternizing with those with whom he disagrees does not constitute endorsement, any more than Jesus' association with publicans and sinners. Notes that his opposition to instrumental music does not prevent his being in fellowship with those who use it, since he was put into fellowship with brethren on both sides of the issue by God, not by his position. Observes that the only kinds of people with whom he is in fellowship are those with whom he disagrees—since there are no other kind—and he refuses to make anything a test of fellowship which God has not made a condition of salvation."+abstractor_text+"BDL"; msg['23_03a'] += box_footer; msg['23_03d'] = "";
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A refutation of the misuse of Ephesians 5:11 by those seeking a scriptural basis for having no fellowship with those who differ with them on selected points of doctrine. Contends that the \"works of darkness\" are identified by Paul as immoral acts done in secret and cannot have reference to instrumental music, for example, which is played in public worship. Concludes that no man has a right to get out of the scriptures what God did not put into them."+abstractor_text+"BDL"; msg['23_03d'] += box_footer; msg['23_04a'] = "";
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Asserts that the movement which was begun to unity the Christians in all sects is now the most divided in all Christendom largely as the result of a misconception of fellowship (koinonia). Defines fellowship as the togetherness of the saints with God and each other—a sharing experience, a joint participation in the Holy Spirit. However, many use their interpretation of fellowship to destroy fellowship. If fellowship is based upon equality in understanding and perfection in interpretation, we could not be in fellowship with God until we know as much as God. Brotherhood is not conditioned on agreement. Men may disagree on many things yet remain in the fellowship of the Spirit."+abstractor_text+"BDL"; msg['23_04a'] += box_footer; msg['23_04b'] = "";
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In response to a variety of questions, contends that of all the groups calling themselves \"Church of Christ\" none may be referred to as \"the loyal church.\" All are factions, existing because of emphasis upon one point or another which has been pressed to the extent of division. If one discovers truth he should remain where he is and share it with others. One can be in a sect and not be sectarian. If obligated to leave one must not conclude that those whom he leaves are not his brethren. To grow out of the factional attitude we need to resolve to regard nothing as a test of fellowship which God has not made a condition for salvation. But in our zeal to leave Babylon we should not run past Jerusalem and down into Egypt. With regard to his present writings, the author observes that many within the party in which he was formerly a leader consider him a traitor. But opposition has not affected the circulation of Mission Messenger. The majority of those receiving the paper are students of restoration. Reviews the manner in which he began introducing the changes in his thinking which began in 1951."+abstractor_text+"BDL"; msg['23_04b'] += box_footer; msg['23_04c'] = "";
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Those who voice a fear that the church will lose its identity if we recognize as brethren those who are members of other churches reveal that they are really members of a sect. Since they look upon their faction as the church, if all of God's children were to become one, and thus put an end to their party, that would be equivalent to the church losing its identity. If others are in a church at all they are members of the one body; if they are not members of the one body they aren't in a church. There are no \"other churches.\" There is only one church, the one body which cannot lose its identity while the head still lives."+abstractor_text+"BDL"; msg['23_04c'] += box_footer; msg['23_05a'] = "";
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A summary and re-statement of the author's desire and aim with regard to the unity of believers. First gives an overview of the rationale for his own efforts to address the problem while noting changes that are needed in the way we perceive the problem. Suggests we need a restored vision of a united people that does not compromise conviction on any point yet regards as brethren those with whom we differ. The author seeks to create an atmosphere for discussion, since we cannot argue ourselves into unity nor debate ourselves into peace. We must start with those things we hold in common. We must recognize that fellowship is a state or condition. The word never occurs as a verb. The term \"withdraw fellowship\" does not occur in the scriptures. Fellowship is the result of common Fatherhood. Disagreements do not remove us from the family. We must learn to distinguish fellowship from endorsement. In God's circles of \"light\" and \"darkness\" he who loves his brother abides in light while he who does not abides in darkness. Gives practical advise on how we may practice non-partisan Christianity, making nothing a test of fellowship which God has not made a condition for salvation."+abstractor_text+"BDL"; msg['23_05a'] += box_footer; msg['23_05b'] = "";
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Maintains that those who choose to ignore the complexities of division and \"just preach Christ\" are like a man selling insurance to a neighbor while his own house is on fire. While most in our land have heard of Christ, believers are divided in opposition the essence of Christianity. The question is, Dare we pray for men to believe in Jesus while we forget his own prayer for those who do believe in him?"+abstractor_text+"BDL"; msg['23_05b'] += box_footer; msg['23_05c'] = "";
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God has laid upon each of his children the solemn responsibility to do something about the problem of division in the ranks of the believers. This involves more than praying about it or simply reading the journal of one who is working to resolve it. It requires the expenditure of time, effort, and energy. He who would be called a child of God must be a peacemaker. We have developed a philosophy which is counter to God's purpose. It is a common assumption that divisions are caused by deviations from a divine pattern, but the pattern is one of cohesion, not division. No man can prove his loyalty to Jesus by separating from his brethren because Jesus positively forbids it through the teaching of the apostles."+abstractor_text+"BDL"; msg['23_05c'] += box_footer; msg['23_05d'] = "";
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Many have the distorted view that the primitive church was perfect in every way—that a perfect pattern was immediately given and all immediately concurred in it without deviation. The fact is that the early Christians were Jews still worshipping in the synagogue and zealous for the law. Even Peter failed to understand the implications of his own sermon on Pentecost with regard to the Gentiles. While the early believers were \"of one heart and soul\" they were not without problems, controversies, or differences of opinion. The perfect church is an ideal to which each generation must strive in the light of revelation."+abstractor_text+"BDL"; msg['23_05d'] += box_footer; msg['23_06a'] = "";
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After exploring the origin of the word \"church,\" notes that it designates all of the called of God, without a single exception. Terms such as \"other churches\" or \"the church of your choice\" are absurd in that there is only one body of people called out by God. One cannot choose, for example, whether or not to be affiliated with a church which receives colored people since God adds all to the same body, regardless of color. One can no more choose his spiritual brothers than he could select his physical brothers. The Baptist Church, The Methodist Church, etc., are not churches but sects or parties within the realm of Christendom. No doubt there are children of God scattered among them, but they were not added to a sect by God. (The author notes that \"He who suggests that I am favorable to 'fellowship with the sects' is wholly ignorant of my position.\") Since there is only one church there can be no such thing as a \"faithful church\" as this implies there is an unfaithful church. There may be diseased members but there is only one body, one church, and there can never be another."+abstractor_text+"BDL"; msg['23_06a'] += box_footer; msg['23_06b'] = "";
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Answers the question \"Are there any Christians in the religious sects about us?\" by affirming that there are no Christians outside the body of Christ. However, those who denominate themselves as \"The Church of Christ\" have been conditioned to believe that the particular segment with which they are affiliated is identical with the church of God and that all other believers in Christ are deceived and are not believers at all, but are to be treated as heathen and pagans. The idea that there are Christians in the sects is not a new doctrine but one taught by Campbell, Stone, Lard, Franklin, Allen, Lipscomb, and Sommer (as seen in quotations from each). No one demonstrates loyalty to the Father by refusing to recognize his other children."+abstractor_text+"BDL"; msg['23_06b'] += box_footer; msg['23_06c'] = "";
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The \"higher path\" of 1 Corinthians 13 is the path of love—that fierce and unquenchable passion of desire for the good of all. It is the only hope of unity. We must love ourselves into togetherness. We must confess our error in thinking we could divide ourselves into unity or secure peace by compulsion. We must search the sacred oracles to find the \"still higher path\" and on the wings of affection surmount the walls and barriers of partisan prejudice."+abstractor_text+"BDL"; msg['23_06c'] += box_footer; msg['23_07a'] = "";
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The meaning of words is altered over time. In order to understand the revelation of God we must know the significance attached to the words used by the Holy Spirit. The unity of all believers may actually hinge on our arriving at a correct understanding of the word \"heresy.\" Withinthe various \"Churches of Christ\" heresy is any view which differs with the position of the party. As the Holy Spirit uses the term, heresy has no relation to doctrine. The word \"heresy\" fundamentally means a \"choice.\" It is best translated \"sect\" or \"party.\" Heresy is the \"party spirit\" (Gal. 5:20). Thus one can be correct in doctrine yet be a heretic or a factious man. Any person who makes a test of fellowship out of anything God has not made a condition of salvation is a heretic. It was the pope who convinced the world that heresy consisted of \"an opinion maintained with obstinacy against the doctrine of the church.\" It was not until the fifth century that this meaning came to be accepted. No man who sincerely believes that God teaches a thing is a heretic."+abstractor_text+"BDL"; msg['23_07a'] += box_footer; msg['23_07b'] = "";
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One of the \"loaded terms\" used to prejudice partisan followers against dissenters and non-conformists is the word \"apostasy.\" It is used twice in scripture and carries the idea of defection from the existing order based upon revolt against it. Today the charge of apostasy is hurled against every person who cannot subscribe to the partisan tests of fellowship. No person who is in Jesus, who loves the Lord and seeks to do his will out of a pure fervent heart, is an apostate. Apostasy is a deliberate revolt against Jesus and his authority, a falling away from faith. The word \"faith,\" however, should not be taken to mean the unwritten body of \"infallible interpretations\" bound upon members of a party and constituting the test of loyalty."+abstractor_text+"BDL"; msg['23_07b'] += box_footer; msg['23_07c'] = "";
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While \"The Church of Christ\" asserts that it is non-sectarian and undenominational, its claims cannot be sustained. The primitive church had no title or proper name, although numerous names are used to designate its various relationships. To fasten upon one of these and make it the specific name of the church and declare it \"the scriptural name\" when the scriptures uses them all, is to sectarianize that designation and denominate the church. To denominate is to name, and if those who call themselves \"The Church of Christ\" insist on that as a title they are a denomination by their own admission. We need to think of ourselves as being Christians only, but not regard ourselves as the only Christians."+abstractor_text+"BDL"; msg['23_07c'] += box_footer; msg['23_07d'] = "";
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Love is the foundation of the Christian system. In 1 Corinthians 13, Paul shows that love is indispensable (vv 1-3), invincible (vv 4-7), indestructible( vv 8-10), and immortal (v. 13). Love is the power motivation that cements us together. But to know love is not merely to know about it. It is to personally and genuinely experience it. Love is not a way of life but life itself."+abstractor_text+"BDL"; msg['23_07d'] += box_footer; msg['23_08a'] = "";
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Starting with its inception in 1809, documents the principle and spirit upon which the restoration movement was founded and raises the question as to whether the present-day heirs of that movement have forgotten its goal and gone aground on the rocks of party strife. Concludes that the movement is now the most divided in the contemporary American scene as the result of two great errors: (1) confusing the restoration movement with the church of God and (2) failing to distinguish between gospel (which is to be preached or proclaimed to the unbeliever) and doctrine (which is to be taught to converts). Quotes Alexander Campbell as saying \"We preach the gospel to unbelievers, to aliens, but never to Christians.\" Including all of the new covenant scriptures as part of the \"gospel\" and requiring that one believe the gospel in order to be saved makes uniformity of doctrine (what the party says God meant by what he said) the foundation for unity—the rock upon which every restoration movement in history has run aground, including the present one. It is time to restore the spirit of restoration."+abstractor_text+"BDL"; msg['23_08a'] += box_footer; msg['23_08b'] = "";
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The history of our brethren demonstrates that they have been as lax in respecting congregational autonomy as they have been loud in proclaiming it. Two sources account for this neglect: the first occurs when elders arrogate to themselves prerogatives which were not theirs by right of appointment; the second when preachers or others outside the congregation seek to interfere in decisions of the congregation or when one congregation attempts to dictate the policy to be pursued by another congregation. The problem is aggravated by the fact that every faction has an official journal whose editor wields a sway over the party platform. No congregation has a right to bind a decision on any other."+abstractor_text+"BDL"; msg['23_08b'] += box_footer; msg['23_08c'] = "";
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Every party places an \"infallible\" interpretation upon the word of God and then substitutes the interpretation for the word of God, leaving no room for honest difference of interpretation. Every sincere person who expresses a contradictory view is referred to as a \"false teacher.\" However, this term, which occurs only once, in 2 Peter 2:1, carries with it the idea of deliberate and intentional falsehood. Such a one is not only lying but is conscious of the fact that he is lying. No man who loves God and earnestly seeks to serve him to the full extent of his present knowledge is a false teacher, even if he is mistaken in some of his views."+abstractor_text+"BDL"; msg['23_08c'] += box_footer; msg['23_09a'] = "";
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An overview of the events, experiences, and forces that operated in the life and thought of Thomas Campbell that led him to act as a champion of unity. Recounts the events in the life of the author which led him to enter into the labor of Thomas Campbell. Concludes by expounding upon five factors which contributed to the inception of the restoration movement: (1) it was launched by men dissatisfied with the status quo, the result of a restless conscience; (2) it was preceded by reformation; (3) it was kindled by wholehearted commitment to a search for truth and an unreserved dedication to follow wherever it leads; (4) it sought the approval of God while ignoring the reproaches of men; and (5) it was born of a heart filled with God's love. "+abstractor_text+"BDL"; msg['23_09a'] += box_footer; msg['23_09b'] = "";
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Jesus left us no legal code with all contingencies spelled out, since in these last days God does not deal with us as children. We must ascertain those principles which governed our Lord and apply them to the best of our ability. A few of those principles include: (1) recognizing that not all of God's commands are of equal weight; (2) the relationship with a brother takes precedence over any formal act of religious service; (3) the ultimate expression of religion is doing good to needy mankind, and (4) the ability to love may be in proportion to a recognition of the need for forgiveness."+abstractor_text+"BDL"; msg['23_09b'] += box_footer; msg['23_10a'] = "";
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An examination of the underlying causes contributing to the rise of factionalism within the disciple brotherhood in an effort to determine when it abandoned its original aim. While the Restoration movement was not inaugurated to launch another \"church,\" when it ceased to be a means to an end and became the end, it became merely one more religious organization among many. The current generation has forgotten the goal of the Restoration which was to unity all Christians upon the basis of faith, not upon doctrine—which is impossible. The example of Aylette Raines is given as a reminder of how brethren of differing doctrinal background were able to unite upon the basis of their common faith. Stone and Campbell united in spite of the fact that Stone was not a Trinitarian. The heirs of this noble movement have substituted their interpretations for the authority of scripture and have made them the criteria of judgment. They have lost the distinction between the gospel and doctrine and have allowed such things as one's understanding of Christ's return to become a condition for fellowship. We must once again make fellowship in Christ of greater significance than orthodoxy."+abstractor_text+"BDL"; msg['23_10a'] += box_footer; msg['23_10b'] = "";
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Jesus taught that (1) man creates the standard by which he will be judged, (2) that reciprocal love is no proof of a righteous life, and (3) that the will of the Father is sovereign. The man who makes no allowances for others will find none made for him. While Jesus said that love sums up the law and the Prophets, he was not referring to reciprocal love, which is grounded in selfishness. True love is selfless. Just as the farmer in Jesus' parable had a right to show his generosity by paying his workers the same amount, although some had worked fewer hours than others, we ought not to bind God by a law which He has given to bind us."+abstractor_text+"BDL"; msg['23_10b'] += box_footer; msg['23_10c'] = "";
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There are signs that men are beginning to rise above intolerance to break through walls designed to keep brethren apart. This could become the prelude to a real restoration of the Restoration spirit. But the only way to avoid starting another party is to refuse to succumb to the temptation to love only those who agree and separate from those who do not. The Restoration movement began in the spirit of epieikeia (Phil. 4:5), a quality that is better than justice. But as we became more sectarian we became legalistic. We need to rise above the letter of the law, without lowering its requirements, and operate in the realm of the spirit."+abstractor_text+"BDL"; msg['23_10c'] += box_footer; msg['23_11a'] = "";
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Findings from research into the development of the spirit of factionalism which led the heirs of the Restoration unity movement to become one of the most divided religious classifications in America. States that previous research into this question differs from the current in that previous researchists (1) sought justification for the party spirit, (2) concluded that we have divided over things or innovations, (3) been guilty of over-simplification, (4) began with a false premise about the nature of fellowship, (5) treated developments in isolation from their frame of reference, (6) imply that our present divided condition is incurable. Expounds at length on each of the above. Includes a brief account of the introduction of Restoration principles into Missouri, and a summary of factors which militated against advocacy of instrumental music by the restoration pioneers. Part of a series on the rise of factionalism within the disciple brotherhood."+abstractor_text+"BDL"; msg['23_11a'] += box_footer; msg['23_11c'] = "";
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Expounds upon three principles considered very important in the concept of righteousness enunciated by Jesus: (1) the ideal of a completely unified life, an existence wholly integrated and not separated into various departments; (2) while all righteousness wells up from within, it has to flow out—there are no ornamental trees in God's acreage; (3) goodness is never static but ever changing and amending character for the better."+abstractor_text+"BDL"; msg['23_11c'] += box_footer; msg['23_12a'] = "";
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Part of a series of essays exploring the factors that led to the rise of factionalism within the Restoration movement. Notes the cyclical and helical nature of reformatory movements, then examines the nature of reformation. Alexander Campbell best defined the objectives of the Restoration movement as rejecting (reformation) and returning (restoration). While Campbell at first rejected the use of missionary societies (1823), he became the president of the first disciples missionary society (1849), a change in Campbell's objectives and position which probably doomed the movement to failure and led to the first real cleavage within its ranks. Observes that (1) the society was introduced out of honest motives; (2) Satan exploits our disagreements to engender the party spirit; (3) human organizations are usually self-perpetuating; (4) innovations are justified by succeeding generations upon a basis other than that upon which they were introduced; (5) the character of the founding members of a religious movement often gives way to pride in organizations and institutions; (6) organizations usually enslave rather than serve; (7) those who divided over the missionary society have continued to divide; (8) the creation of the missionary society possibly marked the end of the movement's original purpose. When we create our \"own\" societies we declare our distinction from others and thus our sectarian nature."+abstractor_text+"BDL"; msg['23_12a'] += box_footer; msg['24_01a'] = "";
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Chronicle and commentary on the attitude that first produced division within the disciple brotherhood over the introduction of instrumental music into their corporate worship. Since there was complete rejection of the instrument in the earlier years of the restoration movement, the author observes that its eventual introduction required both a change of attitude toward the instrument and toward the brethren, which he documents at some length with quotes from Pinkerton, Lard, Christopher, McGarvey, Allen, Franklin, and Garrison. Concludes that the social, political, and historical circumstances of the times were significant factors that allowed the instrument to precipitate division. Calls for a re-study of brotherhood and fellowship in the light of advanced knowledge. Our predecessors declared that a state of brotherhood no longer existed between themselves and those with whom they differed, but they misunderstood the implications of fellowship as the Holy Spirit used the term. We must restore the spirit of restoration by recognizing each other as brothers, based on our faith, and then seek ways to work out our differences. Pledges never to make a test of fellowship out of anything the Lord has not made a condition for salvation."+abstractor_text+"BDL"; msg['24_01a'] += box_footer; msg['24_01b'] = "";
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The greatest adventure of which one can be capable in the flesh is to break through the curtain of the flesh and to become identified with Christ by entering the realm of the spirit, allowing Him to dwell within. To do this we must break through the artificial and the superficial which have prevented us from penetrating but slightly into this magnificent realm. To identify with Jesus is to identify with his purpose—to bring many sons to glory. What we, in our simplicity, call \"churches\" may hinder, rather than help, through their false standards of loyalty and spurious tests of fellowship."+abstractor_text+"BDL"; msg['24_01b'] += box_footer; msg['24_01c'] = "";
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Many have interpreted 2 Corinthians 6:14-18 in such a partisan way as to divide brethren and thus contradict the very purpose of God. The text is applied to sincere brothers in Christ who hold different opinions on a variety of tests of fellowship. If having a mistaken idea makes a man an unbeliever there are no believers on earth. The \"unbeliever\" in this passage was an idolater, and the \"unclean thing\" had reference to the lewd practices of pagan temples."+abstractor_text+"BDL"; msg['24_01c'] += box_footer; msg['24_02a'] = "";
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Part of a series of essays on the rise of the factional spirit within the Restoration movement. Discusses at length the Sand Creek Declaration (the \"Address and Declaration\" written by Peter P. Warren) of 1889, providing an historical overview of its development and noting the significant influence of Daniel Sommer and David Lipscomb in its acceptance and implementation. Attributes the subsequent disintegration of the movement to the factional method of dealing with doctrinal differences set forth in the document. Notes that the Sand Creek meeting was a delegate convention and its Declaration sounded the death knell for local congregational autonomy. It laid the foundation for brotherhood based upon conformity in matters of interpretation and practice rather than the result of common fatherhood. It proposed formal division as a solution to problems among brethren—something never authorized in scripture. Essentially declares that non-conformists are to be disinherited from the family of God and no longer regarded as His children. Dismisses the use of Matt. 10:34-36 and James 3:17 to justify division as a grave misunderstanding of these passages. Concludes with a pledge to make nothing a test of fellowship which God has not made a condition for salvation, noting that our peace is a person, not a plan."+abstractor_text+"BDL"; msg['24_02a'] += box_footer; msg['24_02b'] = "";
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While members of \"The Church of Christ\" are sincere in their contention that the word of God is our only source of authority, they cannot distinguish between revelation (what God has said) and interpretation (what men think he meant by what he said). We are bound to recognize revelation as our source of authority, but we are not bound to recognize the interpretation of any man as authoritative. A faithful church is one that is drawn together by love, not driven together through fear."+abstractor_text+"BDL"; msg['24_02b'] += box_footer; msg['24_03a'] = "";
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Part of a series of essays on the rise and growth of the factional spirit and its effects on the Restoration movement. Provides a detailed account of the court battles (the Hammond case and the Sand Creek case) that ensued between the so-called \"Progressives\" and \"Antis\" in Illinois following the signing of the Sand Creek Declaration. Takes particular note of the Illinois Supreme Court decision in the Sand Creek case in which the court clearly recognized the nature of the disagreement. Concludes that division came about as the result of a decay of love and the rise of the factional spirit which chose division for preserving doctrinal purity, resulting in a brotherhood based upon conformity. To declare that others who have been born into God's family shall \"no longer be regarded as brethren\" is both unscriptural and antiscriptural."+abstractor_text+"BDL"; msg['24_03a'] += box_footer; msg['24_03b'] = "";
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The Bible paints a picture of the believer as a man of action impelled by an inner compulsion that allows no time for rest—a soldier engaged in deadly warfare. Yet modern Christianity has little relationship to the kind of life which was characteristic of Jesus and the primitive saints. We need to recapture the sense of personal adventure in the religion of Jesus, who taught men to live dangerously, implying it is better to lose through use than to fail through fear. Life must be lost for his sake and not undertaken for our own benefit."+abstractor_text+"BDL"; msg['24_03b'] += box_footer; msg['24_03c'] = "";
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Factionalism is a demonstration of the spirit which motivates us. Our divisions are fruits of the party spirit whereas love and peace are the fruit of the Holy Spirit. People who have the Spirit simply do not divide and sever themselves into parties. In our legalism we have marked out our own little distinctive trail in scripture resulting in a kitchen stepladder approach to salvation in which the Holy Spirit has been confined to a book rather than allowed to live in our hearts. In the absence of the Holy Spirit the flesh enslaves and produces the party spirit. The secret of unity is the temple image where all grow together, bonded in love and held together by the power of the Holy Spirit."+abstractor_text+"BDL"; msg['24_03c'] += box_footer; msg['24_04a'] = "";
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Examines the nature and results of that philosophy of brotherhood which has become basic Church-of-Christism in our day. Notes that the Sand Creek Address and Declaration established \"separation\" as the official means of opposing error (party alliance). However, separation is condemned in scripture, and determining whom we shall regard as brethren is a divine prerogative which we are instructed not to usurp. It is apparent from history that the arbitrary decision to dissolve brotherhood was made with a view to justifying use of the civil courts in property suits. Divisions over a variety of issues were multiplied not because of interpretations of the word of God but as the result of the philosophy of \"preservation by separation\" adopted in 1889. Provides a brief analysis of the origin and nature of that philosophy then reviews and analyzes the results of its implementation. Asserts that an unhealthy attitude toward scripture, inconsistency, and the development of insular exclusivism created a multiplicity of factions in which intolerance is counted as a virtue and forbearance is reckoned as a sin. Supports his thesis with numerous quotes from the Sommer-Armstrong debates (1907, 1908) over the existence of Bible colleges. During the first part of the twentieth century factionalism came into full flower with all of its shameful consequences."+abstractor_text+"BDL"; msg['24_04a'] += box_footer; msg['24_04b'] = "";
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There really is no point to much of what passes for Christianity these days. Our lives are too shallow. We have lost the sense of adventure of the spirit. We must resolve to reproduce the life of Jesus on earth to the fullest extent. That life will be characterized by (1) love for others that is not based on reciprocity, (2) an association with others based upon their need for compassion, (3) a renunciation of the worship of things, (4) a willingness to forgive, and (5) freedom from concern about the physical and sensual aspects of life."+abstractor_text+"BDL"; msg['24_04b'] += box_footer; msg['24_04c'] = "";
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The whole purpose of Christianity is to free men from guilt of the past and fear of the future by enabling him to experience eternal life as a present reality. Jesus took our past upon himself by being made sin, by assuming our guilt so that we might assume his righteousness. The Son of God became the Son of man so that the sons of men might become the sons of God. The grave is not the end but the beginning of a richer experience. A Christian does not leave home at death; he goes home. We are protected because we are in him; we are powerful because he is in us."+abstractor_text+"BDL"; msg['24_04c'] += box_footer; msg['24_05a'] = "";
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A review of the signs of the times that indicate a decline in factionalism both within and beyond the disciple brotherhood. The undeniable facts are that (1) God will not allow his purpose to fail; (2) the power of the cross is sufficient to unite God's people, for (3) God has already demonstrated his power for unifying Jew and Gentile; (4) Jesus would not pray for an impossible conditions; and, (5) many of us can testify that the factional spirit can be crucified. Crumbling walls of factionalism may be explained by (1) a growing sense of shame over our divided state, (2) a realization of its futility, (3) an increase in the level of education in the art of thinking, (4) a depreciation in the value of things that are credited with division in the past, (5) a sense of urgency about the world situation, (6) a recapturing of the vocabulary of the spirit, and (7) a loss of importance of traditions that have supported our divisions. The signs of hope are evident: (1) a restored vision of unity, (2) dissatisfaction with the status quo, (3) an increase in brotherly love, (4) a maturity that rejects public debates, (5) a favorable climate for unity throughout the religious world, (6) a correct estimate of our problem, and (7) an increase in meetings where men are striving to discover solutions to the problem of disunity."+abstractor_text+"BDL"; msg['24_05a'] += box_footer; msg['24_06a'] = "";
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Just as folly destroys the house that wisdom builds, every attempt at unity among believers has resulted in the formation of a new party. We may avoid the mistakes of our predecessors by (1) regarding division as a sin against our brethren and against Christ, (2) becoming more conscious of the rule of the Holy Spirit in our lives, (3) refusing to recognize denominational lines of division, (4) remaining open to those who have shut us out, (5) avoiding the \"loyal church\" fallacy and remaining where we are, among those who need us most, and (6) grasping the true significance of brotherly love."+abstractor_text+"BDL"; msg['24_06a'] += box_footer; msg['24_06b'] = "";
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True life, which is timeless, lies in possession of the kingdom of God. And while the spirit is temporarily imprisoned in the flesh—which cannot possess the kingdom of God—it may rise above the flesh and repose in God. Just as there may be movements of ecstasy in a physical relationship, those who have become one with Christ spiritually may also have exceptional moments of encounter with the Spirit which constitute a foretaste of the delight which awaits us after death. To one who enters into intimate fellowship with God in a transcendent spiritual experience it is like living a thousand years in a single day. The secret of the mountain-top experience of communion with the divine presence is the utter loss or surrender of self and complete identification with God in the service of others."+abstractor_text+"BDL"; msg['24_06b'] += box_footer; msg['24_07a'] = "";
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A rehearsal of the author's position on what constitutes spiritual fellowship, specifically as it relates to endorsement of interpretation. Notes that fellowship is a state or condition into which we are called by the gospel and which comes about as the result of our response to that call. Notes that the gospel consists not of abstract propositions but of facts calculated to prove that Jesus was the Messiah of God. Belief in that fact and obedience to one act (immersion) puts one into the fellowship with God, although he may know little of scripture and be wrong about much of what he knows. It is both unscriptural and impossible to condition fellowship upon the attainment to a certain degree of knowledge, since no two people on earth are identical in the degree of knowledge possessed. Freedom from error is not a condition for reaching heaven. We have no right to make anything a condition for fellowship which God has not made a condition for salvation. Revelation consists of what God said in scripture; interpretation consists of what men think he meant by what he said. Each individual has the right to approach scripture for himself. No man can authoritatively interpret the word of God for another person. Our problem is that we have completely missed the basis of our fellowship."+abstractor_text+"BDL"; msg['24_07a'] += box_footer; msg['24_07b'] = "";
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The term \"fellowship,\" as used by the Holy Spirit, always involves the idea of sharing and is used to designate our participation in the divine nature and in the society of the redeemed. We are made to share in this common life by coming into the family of God through birth. Anyone who predicates fellowship upon unanimity of understanding lays the foundation for the dissolution of all fellowship. The Holy Spirit is not bestowed on a factional basis. We have been deluded into equating fellowship with our petty arguments over cups, classes, colleges, etc. The fact is, we are all brothers in error, and those who say they are not make the biggest error of all. Fellowship is infinitely more than sharing in activities, such as the Lord's Supper, Bible study, and a song service. It is sharing in the divine nature, joint participation in the Holy Spirit, the gift of God to all his children. It is not something we can extend or withdraw."+abstractor_text+"BDL"; msg['24_07b'] += box_footer; msg['24_07c'] = "";
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While often accused of having gone \"too far\" in his acceptance of those who differ with him over matters of interpretation, the author raises the question, \"how far is too far.\" Observes that in each instance those who make the statement are willing to go along with much of his teaching on \"fellowship\" provided they can retain the party of their allegiance intact and undisturbed. Yet the one who goes beyond the party limits goes too far. Asserts that his detractors simply cannot conceive of how any man can love those who differ with him, so they consider that his love is not genuine. But no man can go too far in recognition of his brothers when he goes only as far as God goes. God recognizes all of his children as children. We cannot go too far when we regard all of them as brethren. No one can go far enough until he removes all artificial barriers erected to exclude brethren from brotherhood."+abstractor_text+"BDL"; msg['24_07c'] += box_footer; msg['24_07d'] = "";
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The spiritual sterility which passes for religion in these days has resulted in the development of two sets of religious attitudes—one for public services and the other for all other times. To recapture the significance of the transforming power of the Spirit in our lives we must be willing to run the risk of faith. But the quality of our faith does not depend on the magnitude of the problem being faced. There is a raw recklessness about genuine faith which makes it border upon madness to the casual and indifferent."+abstractor_text+"BDL"; msg['24_07d'] += box_footer; msg['24_08a'] = "";
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We are a people splintered by a slogan. We advocate unity \"in matters of faith\" and liberty \"in matters of opinion\" (and in all things charity). But since the scriptures do not tell us which matters are of faith and which are opinion, we are divided over our opinion as to which matters fall into which category. In the final analysis we differ in our deductions as to the meaning of certain passages of scripture. Proposes that we solve the problem by (1) accepting each other as brethren, (2) regarding each other as honest, and (3) continuing to talk to each other as we work toward resolving our differences. This does not require compromise of conviction nor geographical relocation but a recognition of brotherhood as greater than our views on any of the things that divide us. None of us is free from error, and we must not equate wrong notions with rebellion against God."+abstractor_text+"BDL"; msg['24_08a'] += box_footer; msg['24_08b'] = "";
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The very common incorrect evaluation of the church causes men to trust in the wrong source for salvation. Denies that saving power is invested in the church. The shepherd is greater than the flock, the creator is superior to the created. When we honor the church to the same degree as we do Jesus, we are in error. We are not saved through the church nor by the church. We are the church and we are saved by Jesus, its head. Our task is to preach Christ and him crucified. Since God is not bound by his own authority he is free to deal however he wishes with those who are uninformed or helpless, although we are not free to offer them hope other than what is revealed in scripture."+abstractor_text+"BDL"; msg['24_08b'] += box_footer; msg['24_08c'] = "";
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Observes that while God wishes to deal with us as sons, we demonstrate a preference for the slavery of legalism. Consequently, we have converted the grace of God into a law and imposed our interpretations upon others as the divine intent. The ordinances of God, designed to convey a blessing, have become battlegrounds of partisan hatred. Suggests it is time for a thorough examination of \"the pattern concept\" of orthodoxy."+abstractor_text+"BDL"; msg['24_08c'] += box_footer; msg['24_09a'] = "";
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Proposes to show why the nature of man required just such a revelation as God has vouchsafed to him. God has subscribed to the criteria adapted to and accepted by man as essential to the integrity of testimony. Thus any requirement by God based upon belief of testimony will conform to the recognized laws of evidence. The Christian religion, being uniquely historical, rests upon the scope of knowledge of its witnesses and the integrity of their character. The four gospels were not designed as biographies but as a record of those things what convinced them that Jesus was the Son of God. Examines the methods of Luke in establishing evidence for the virgin birth and raises the question as to what manner of confirmation would be required to convince those who question the divinity of Jesus. Jesus recognized the nature of the evidence required to prove his claims and was willing to meet the logical requirement for confirmation of those claims. The core of Christianity is the gospel message, not doctrinal propositions. "+abstractor_text+"BDL"; msg['24_09a'] += box_footer; msg['24_10a'] = "";
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Expounds upon the meaning of Matt. 11:25, 26 in the context of modern skepticism. Notes that while the message of God is complete, the discovery of what it contains is not. But some cannot understand the revelation of God because of the blindness caused by their wisdom—the wisdom of this world. Babes, unable to explain what they do not understand, must exhibit trust in him who leads the way. Our faith must rest either in the demonstrations of God or in the explanations of men! Critically examines the explanations offered for Jesus' feeding the multitude with a few loaves and fishes. There is a constant conspiracy of \"the wisdom of the world\" to rid the world of a belief in the foreknowledge of God. This is reflected in the implications of the so-called \"higher criticism\" of the old covenant scriptures for which a critical review is provided and to which objections are enumerated. The false premise of the \"wisdom of the world,\" upon which much research rests, is the result of a philosophy of naturalism which denies supernaturalism and thus closes the door to the only light that can illuminate in the realm of revelation—the light of the Spirit."+abstractor_text+"BDL"; msg['24_10a'] += box_footer; msg['24_11a'] = "";
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While almost every Protestant sect claims that the scriptures are their one and all-sufficient rule of faith and practice, \"The Church of Christ\" labors under the impression that they are the only ones who are truly honest in their claims. Upon close examination this proves not to be the case. Rather their failure to distinguish between revelation and interpretation and between gospel and doctrine has allowed partisan traditionalism to replace the authority of scripture. The Church of Christ in the United States is a conglomeration of factions, many of which are ruled by editors of party periodicals. The basis of authority for each faction is not the revealed scriptures but the official interpretation sanctioned by the editors. A little reflection will show that this differs from the papal system only in degree."+abstractor_text+"BDL"; msg['24_11a'] += box_footer; msg['24_11b'] = "";
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We could hardly be more divided if Jesus had prayed for disunity and God had commanded it. Two ideas which support the will to divide should be re-examined: (1) the philosophy that purity of doctrine must be maintained by separation from brethren, and (2) the philosophy that brotherhood is secondary to personal conviction and in any conflict between the two, the latter must always be defended at the expense of the former. Notes that no apostle ever encouraged the members of any congregation to leave it in order to plant \"a faithful church.\" The \"loyal church fallacy\" is one of our greatest errors. Observes that unity does not require geographical proximity—we are all in the same person whether or not we are all in the same place. To predicate fellowship upon doctrinal attainment is to destroy all hope of oneness. Jesus did not condition fellowship with himself upon attainment to the same degree of spiritual knowledge which he possessed. And we must receive one another just as he has received us (Rom. 15:7)."+abstractor_text+"BDL"; msg['24_11b'] += box_footer; msg['24_11c'] = "";
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Sectarianism originated with a serious misconception of the nature of the ekklesia. The body of Christ is composed of individuals, not divergent sects. Consequently, no coalition of sects can ever become the one body. All sects are useless to the accomplishment of God's purpose. It is not their multiplication but their abolition which will best encourage the progress of the Way. Sects are produced by rivalry and are wrong in origin. They drive the sheep apart and hold them aloof from each other. Sectarianism is a work of the flesh and is engaged in war with the Holy Spirit. Our task is to bring each person who is dominated by the party spirit to that place where he can be indwelt by the Holy Spirit. We shall not be able to overthrow the party spirit by legalism. It is not by law but by love that God proposes to offset the works of the flesh."+abstractor_text+"BDL"; msg['24_11c'] += box_footer; msg['24_12a'] = "";
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To fully understand the true nature of the church of God we must grasp the significance of the affirmation that the church of God is both catholic and protestant and composed entirely of Jews. It is catholic because there is only one body—one church—and every person on earth in whom the Holy Spirit dwells is a member of that body. It is protestant in that it is a witnessing community consisting entirely of laity, all of whom are God's priests, called to offer spiritual sacrifices and to declare the wonderful deeds of him who called them. It is composed only of those who are Jews inwardly—the real Jew—who have the faith of Abraham and who have experienced spiritual circumcision in the act of immersion in water."+abstractor_text+"BDL"; msg['24_12a'] += box_footer; msg['24_12b'] = "";
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Eternal life is defined as knowing the Father and the Son. To know God and Christ in the sense of having eternal life is more than knowing about them. To know Christ is to be joined unto him. Legalism, on the other hand, is the stone given to him who asks for bread. Legalism stems from a misunderstanding of the relationship of the written word to the Living Word. The new covenant is not written with ink. To take the word of grace and convert it into a law to bind upon men as a written code of acceptance with God is to doom them to certain death. Law cannot produce life. Men had the new covenant written on their heart years before the apostles wrote the first word of the new covenant scriptures. The scriptures point not to a book but to Jesus, who gives life. God did not \"throw the Book at us\" but He gave his Son for us. Eternal life is the gift of God through Jesus. Jesus did not come so much to take us to heaven as to bring heaven to us. The great adventure is the mastery of self through allowing Jesus to enter the open portals of your very being. He did not come to bring a new religion to the world but that we might have life."+abstractor_text+"BDL"; msg['24_12b'] += box_footer; msg['24_12c'] = "";
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In the final day there will be but two classes of people: those who have said to God \"Thy will be done,\" and those to whom God says, \"Thy will be done.\" Heaven will be full of the first and hell will be full of the second. Hell is the final abode of the untamed will. Many attempt to storm the portals of heaven by asserting their own worth or importance. But the religion of our Lord is one of a broken heart, of free men who are all slaves—at liberty to serve after the fashion of Jesus himself whose love motivated him to divest himself of all his prerogatives and privilege to become a \"slave by nature.\" One of our greatest temptations is to believe that we do the will of God when we live to please ourselves."+abstractor_text+"BDL"; msg['24_12c'] += box_footer; msg['25_01a'] = "";
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Examines the trichotomous nature of man as body, soul, and spirit. Notes that while man shares in common with other animals both a body and a soul (the animating principle of the body), it is the spirit of man which exalts him above the rest of creation. Asserts that man who denies God is actually worse off than the lower animals. While the later—who possess no rational faculty, and thus no moral consciousness--cannot refuse the call of the creator through instinct, man is able to resist the call of God precisely because he is rational. The spirit is the responsive mechanism by which intelligent creatures answer the call of God and his demands upon their lives. Thus the appeal of God to mankind is a rational and not an emotional one. Much of what parades under the banner of \"Christianity\" these days is an overt appeal to emotionalism. The primary purpose of the human spirit is to respond to the light of truth through the eye of the intellect. The human spirit can be happy only when it has (1) freedom from the past guilt, (2) a purpose for the present which transcends self, and (3) hope for the future that transcends death. These are satisfied through faith (past), hope (future), and love (present)—the means by which one identifies with the needs of others and is thus enabled to live on a universal plane. Such love is shed abroad in our hearts by the Holy Spirit which is given to us."+abstractor_text+"BDL"; msg['25_01a'] += box_footer; msg['25_01c'] = "";
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In no other area is there such flagrant disregard for what we affirm as there is in the doctrine of \"local autonomy.\" This may be observed most readily in the use of church bulletins in which the local ministry seeks to discipline and direct the affairs of other congregations, as if they prove their fidelity to God by dissemination of propaganda calculated to destroy the harmony of congregations whose members will not parrot the party line. This type of clerical authority differs only in degree with that of Rome. When something does not please the pope he issues a bull; when something doesn't please our brethren, they issue a bulletin!"+abstractor_text+"BDL"; msg['25_01c'] += box_footer; msg['25_02b'] = "";
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Reproduces \"Seventeen Propositions to Promote Unity,\" by Ernest Beam, as they appeared in the Christian Standard of 1949. Beam, who began a paper called The Christian Forum, in 1950, held the same ideal and goal as the author, in spite of basic differences in the proposed methods to be employed in helping brethren throw off the shackles of the party spirit."+abstractor_text+"BDL"; msg['25_02b'] += box_footer; msg['25_02c'] = "";
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Pleads guilty as charged to the opinion of certain college administrators that his approach to Christian unity is naive, as the word implies being free from guile, simple, sincere and ingenuous. Admits to having a sort of \"down-home\" directness in his plea that we recognize all of our brothers as brethren and treat them that way, thus applying the \"golden rule\" to brotherhood. Suspects that this appeal is so homespun and natural that a great many will overlook its potential. Given the fact that we all are in the same family and all have the same Father, it would seem like old-fashion commonsense to recognize each other as brothers."+abstractor_text+"BDL"; msg['25_02c'] += box_footer; msg['25_02d'] = "";
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In response to an assertion that the Christian Church is plotting to use the author's influence to woo the Churches of Christ into the Christian Church fold, points out that it is very basic to his approach that each one remain where he is and share his newly discovered truth with those whom he knows best. States that he has no desire to unite \"The Church of Christ\" and \"The Christian Church\" and doubts that it could be done or that anything would be accomplished by doing so other than to produce another sect. While often asked if those in the Christian Church are \"brothers in error\", points out that the only brethren he has on this earth are \"brethren in error.\" Some are in one error, some in another, but all are in some error. Observes that he is not in complete agreement with any of the brethren and that if they receive him it must be upon the same basis that God receives each of us—in spite of our differences. Our years of factional teaching must give way to mutual tolerance—not the endorsing of things that are wrong but the enduring of those who think they are right."+abstractor_text+"BDL"; msg['25_02d'] += box_footer; msg['25_03b'] = "";
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Since we are preconditioned by the scriptures to reject heretics, there can be no meaningful dialog between brethren who differ on doctrinal issues so long as we continue to mistake heresy with any belief at variance with the dogmatic norm. The word \"heresy,\" in scripture, is a sect or party formed for the purpose of separating some of God's children from the rest. A \"heretic\" is one who is sectarian in attitude. Such are to be rejected. The current view of \"heresy\" held by the majority of members of \"The Church of Christ\" is without scriptural warrant and inimical to the peace and harmony of the body of Christ. It has resulted in every member of \"The Church of Christ\" being considered a heretic in the eyes of some other members of \"The Church of Christ.\" Provides ten points of reason essential to thinking ourselves out of our current status."+abstractor_text+"BDL"; msg['25_03b'] += box_footer; msg['25_03c'] = "";
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Reports on an article published in the Gospel Advocate by J. D. Thomas entitled \"Brother Ketcherside's New Fallacy.\" Provides copies of letters written to the editor, B. C. Goodpasture, requesting an opportunity to reply, and to J. D. Thomas, proposing a public forum in Abilene, Texas, in which to discuss the issues raised in the article."+abstractor_text+"BDL"; msg['25_03c'] += box_footer; msg['25_03d'] = "";
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A plea for unity of believers is no more \"wishful thinking,\" as one correspondent opines, than a prayer for unity of believers by our Lord. While actual unity is a gift of the Spirit, practical unity must be maintained by the exertion of effort to make peace among brethren. We are not told to achieve unity but to maintain it."+abstractor_text+"BDL"; msg['25_03d'] += box_footer; msg['25_04b'] = "";
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Reply to an article by J. D. Thomas, published in the Gospel Advocate, entitled \"Brother Ketcherside's New Fallacy.\" Notes that the term \"full fellowship,\" which Thomas uses some six times, does not occur in scripture and reflects a misconception of the term. Fellowship is a relationship in which we share as the result of a common Fatherhood. There is no partial state of fellowship. There are no half brothers or stepbrothers in the Lord, only blood brothers of the Lamb. Thomas refers to those who use instrumental music as \"brethren.\" If they are brethren, then they are in the fellowship and there is nothing we can do about it. Opines that the new covenant scriptures are not clear-cut in the matter of instrumental music nor about most things which we make \"tests of fellowship.\" Denies that he wishes to \"reduce all faith to being simply opinion,\" but affirms that it is a matter of opinion as to which matters are of faith and which are of opinion. We cannot force others to categorize all things as we do. Argues not that \"full fellowship does not mean endorsement\" but that \"fellowship does not mean full endorsement.\" Notes that in spite of the numerous errors within the congregation of saints at Corinth, Paul considered himself to be in the fellowship with them, yet he never endorsed any of their misconceptions or misconduct."+abstractor_text+"BDL"; msg['25_04b'] += box_footer; msg['25_04d'] = "";
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It will be exceedingly difficult to restore a true sense of fellowship until brethren know what it is that needs to be restored. They confuse fellowship with a great many things to which it is not related. We must not only speak where the Bible speaks but we must speak as the bible speaks. The Holy Spirit does not equate fellowship in Christ with absolute conformity in interpretation. To do so would render fellowship impossible among finite and fallible individuals. Much of what is called fellowship in these days is not fellowship at all. Those who bitterly oppose the idea that all sincere immersed believers are in the fellowship will invite the whole audience to share in a \"period of fellowship\" right after the service. Does this mean they \"fellowship\" the unimmersed who remain and share in the doughnuts and coffee? Fellowship is a state of the heart, not of the stomach. To equate fellowship with coffeemakers and chocolate cupcakes is to profane the word and postpone the recovery of the spirit of the early saints."+abstractor_text+"BDL"; msg['25_04d'] += box_footer; msg['25_05a'] = "";
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In response to articles in the Firm Foundation directed against him, the author writes to its editor, Reuel Lemmons, requesting permission to state his views and to reply to the things being said against him which, according to the author, were a misrepresentation of his views. Provides copies of the exchange of letters between himself and the editor who ultimately declined to grant the permission he had earlier promised and returned the four articles which had been submitted."+abstractor_text+"BDL"; msg['25_05a'] += box_footer; msg['25_05b'] = "";
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An essay rejected for publication by the Firm Foundation. Responding to the charge that he was fathering a new sect, affirms that he is dedicated to the destruction of all sects by grubbing out the root from which they grow—the party spirit. Notes that no sect is the church of God and the church of God is no sect. While acknowledging his heritage in the Restoration movement begun by Alexander Campbell, denies having any illusions about being \"another Campbell\" as accused in the pages of the Firm Foundation. Asserts that our present divided state is the result of a mistaken concept of fellowship. Affirms brotherhood with every sincere immersed believer. Denies pleading for \"fellowship of error\" and notes that fellowship is of the Spirit and is a relationship between persons, none of whom are free from error. To deny fraternity because of error is an insult to our mutual paternity."+abstractor_text+"BDL"; msg['25_05b'] += box_footer; msg['25_05c'] = "";
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One of four articles rejected for publication by the Firm Foundation. Responds to the accusation that his interpretation of Amos 3:3 is at variance with many of the best scholars. Notes that after extensive research he failed to find a single scholar of reputation who sanctions the interpretation current among our preaching brethren. Common experience teaches us that we can walk with those with whom we disagree. There is no congregation on earth in which all members agree on everything. Agreement is only required in those areas of interpretation that relate to the party test. Amos is referring to matters of cause and effect. Two people walking together in a desolate region is a clear indication that they have made an appointment to do so. Affirms that he will make nothing a test of fellowship that God has not made a condition for fellowship. States that \"If they are good enough to walk with Him, they are not too bad for me to walk with them.\""+abstractor_text+"BDL"; msg['25_05c'] += box_footer; msg['25_05d'] = "";
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One of four articles rejected for publication by the Firm Foundation. Responds to the accusation that he is a hobbyist who is not in fellowship with all his brethren and that he advocates \"compromise, amalgamation, and finally a loose federation with Christians of all denominations.\" Discloses that he borrowed the expression \"fellowship of the concerned ones\" from Dr. Elton Trueblood. Denies that such are unconcerned about the \"unconcerned.\" Asserts that, contrary to the accusation, he advocates the destruction of all sectarian and denominational tendencies, and pleads for a recognition that there are Christians in the sects. Rather than expanding our energies in fighting believers with whom we should be united, we should sit down and discuss our problems as brethren."+abstractor_text+"BDL"; msg['25_05d'] += box_footer; msg['25_05e'] = "";
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An article rejected for publication in the Firm Foundation. Responds to criticism of his view of 2 John 9. Demonstrates, from a comparison of the first two epistles of John, that the \"doctrine of Christ\" of 2 John 9 is the doctrine rejected by the Gnostic antichrist—that Jesus has come in the flesh. Our mistaken brethren are not antichrists and the \"doctrine of Christ\" does not have reference to instrumental music, orphan homes, cups, classes, or the millennium."+abstractor_text+"BDL"; msg['25_05e'] += box_footer; msg['25_05g'] = "";
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The word \"doctrines\" occurs only five times in scripture but is never used with reference to divine revelation. There was a plurality of apostles but there was only one doctrine! In order to grasp the meaning of the thoughts of God conveyed through the Holy Spirit, the divine agent of revelation, we must discover and employ the vocabulary of the Holy Spirit. If the Spirit has used no language suitable to convey an idea, it is evident that the idea itself was not revealed by God. We demonstrate our fidelity to God by respect for the doctrine of God."+abstractor_text+"BDL"; msg['25_05g'] += box_footer; msg['25_06a'] = "";
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An exegesis of 2 Corinthians 6:14-18 in response to correspondents who cite the passage to justify their separation from those who differ with them about such things as cups, classes, or colleges. Demonstrates from the context that the injunction to \"Come out from among them, and be ye separate, saith the Lord\" cannot have reference to brothers in the Lord separating from each other, and \"touch not the unclean thing\" cannot have reference to those points of doctrinal controversy over which brethren divide. Points out that the topic of Paul's discussion has to do with the relationship of saints to paganism. Suggests that the \"unclean thing\" most likely refers to sacrifices made by the pagans to demons and the licentious practices in connection therewith."+abstractor_text+"BDL"; msg['25_06a'] += box_footer; msg['25_06d'] = "";
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A call for the repair of lines of communication between brethren. A reaffirmation of the author's purpose and mission, and a pledge to make nothing a test of fellowship which God has not made a condition of salvation. Promises to treat as brothers all whom God accepts as sons. Proposes to go wherever the Spirit opens up a door for sharing his thinking with others. Declares himself to be a slave of no man, but a servant to all men."+abstractor_text+"BDL"; msg['25_06d'] += box_footer; msg['25_07a'] = "";
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Starting with the premise that the Holy Spirit is a personality—not a mere influence or disposition—examines the responsibility of the Spirit in the divine imperative of unity and the furtherance of the fellowship of the saints. Looks at the actions and the exercise of power by the Holy Spirit in the production, promotion, and protection of this fellowship. Observes that the Holy Spirit creates the fellowship by convicting the world in pointing out the true nature of sin and righteousness and the certainty of judgment based upon accountability. The Holy Spirit promotes fellowship by revealing unto us the true nature and status of Jesus and by transforming our lives, from one degree of glory to another on an ascending plane, to make us more like Him. The Holy Spirit providentially directs the affairs of the kingdom of heaven on earth during the absence of the King—perfecting and preserving the fellowship in spite of attempts by Satan to destroy it. Since truth is imperishable, the Spirit operates in and through revealed truth to effect the divine aim. He brings this about through the \"leaven concept,\" enabling the concerned ones to translate the word into living flesh among those with whom we dwell—affecting the hearts of all who love the Lord with a sense of fellowship, until all the one body may function together in harmony and unison."+abstractor_text+"BDL"; msg['25_07a'] += box_footer; msg['25_08a'] = "";
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A speech prepared for the North American Christian Convention. Notes that whatever God wants done in any generation he supplies the ability to do. Expounds upon three areas of neglected power: (1) the priesthood of all believers, (2) the sanctification of all believers, and (3) the unity of all believers."+abstractor_text+"BDL"; msg['25_08a'] += box_footer; msg['25_08b'] = "";
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Creedalism, which results from pride and fear, creates another system of justification, which amounts to setting up our own righteousness. It substitutes the interpretation of the party for the revelation of God. No man has the right to bind his knowledge of any point of apostolic doctrine upon any other person who does not so understand it. While we may help each other in the acquisition of knowledge of apostolic doctrine, no one can establish his own doctrinal knowledge as the measure of another's acceptability with God. Alexander Campbell noted in his Declaration and Address that \"deductions from scripture are not formally binding upon the consciences of Christians further than they . . . evidently see that they are so . . . Therefore no such deductions can be made terms of communion.\" That is to say, no other person can formally bind them upon him as a condition of fellowship, because no one else can read his heart and determine the degree of his responsibility. David Lipscomb wrote: \"So long as a man really desires to do right, we cannot withdraw from him.\""+abstractor_text+"BDL"; msg['25_08b'] += box_footer; msg['25_08c'] = "";
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Suggests that a realistic attitude toward solving the problem of disunity is to recognize that the true cause of division does not lie in the things over which we divided but in the false philosophy that the way to preserve doctrinal purity is to separate from brethren. Things produce strains upon our relationship, but we separate when we quit loving each other. The answer to our problem is first to recapture a real sense of brotherhood. Unless we deny the unscriptural philosophy of brotherhood based upon conformity to a partisan interpretation of scripture rather than upon unity in Christ, we will continue to contribute more to the problem of disunity than to the answer of unity."+abstractor_text+"BDL"; msg['25_08c'] += box_footer; msg['25_09a'] = "";
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While the Christian world is now seeking to overcome the scandal of schism, the heirs of a project to unity the Christians in all of the sects are now in an embarrassing position: while those we set about to unite have started uniting, our brethren are still divided. Introduces an article in the same issue, \"Some Thoughts on Unity,\" by Reuel Lemmons."+abstractor_text+"BDL"; msg['25_09a'] += box_footer; msg['25_09c'] = "";
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A response to an article by Reuel Lemmons published in Firm Foundation entitled \"Some Thoughts on Unity.\" Notes that while Lemmons maintains that \"unity in spite of differences is not unity,\" the only unity possible is a unity that recognizes diversity, else who would be the regulator of what free men think if not the pope? What Brother Lemmons means to say is that fellowship can only exist if we all walk in the light of his party interpretation. Our sinful schisms arise from mistaken views about fellowship. Fellowship is the mutual sharing in the life of the indwelling Spirit by every child of God. The apostolic commands to \"be of one mind\" and to \"be of one accord\" were written to people already in the fellowship--not for the purpose of creating fellowship, as Brother Lemmons would have it. What he is pleading for is not unity but for the sanctification and maintenance of our divisions until every person sees everything as does his party. He advocates that others abandon their private interpretations, but a man cannot abandon what he believes the scriptures to teach. Are we to allow Brother Lemmons to become the sole arbiter as to whose interpretations are in error? Who is to decide who must abandon what? Paul says, \"Your personal convictions are a matter of faith between yourself and God.\""+abstractor_text+"BDL"; msg['25_09c'] += box_footer; msg['25_09d'] = "";
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Among the heirs of the restoration movement there are signs that our brethren are weary of strife and contention. We have reared a new generation that will not be content with the misuse of scripture to sustain factional aims. Their minds are sharp enough to discern between revelation and interpretation, between the will of God and party tradition. They no longer equate the faction in which they were reared as the kingdom of heaven to the exclusion of all others. They are tired of irresponsible journalism, censorship, and boycott. We are poised for a genuine breakthrough of the Spirit and for the penetration of the hard crust of exclusivism. The factional approach to Christianity is outmoded and outdated and can never accomplish the purpose of heaven."+abstractor_text+"BDL"; msg['25_09d'] += box_footer; msg['25_09j'] = "";
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In his second letter to the Corinthians Paul refers to \"all the nice things\" he had said about them, in spite of the division, immorality, and beliefs by which they had been characterized a few months prior in his first epistle. While modern day heirs of the restoration movement would have urged the brethren in Corinth to divide in order to maintain purity of doctrine, Paul taught them to love one another in spite of their immaturity of mistaken views. He was able to do so because he differentiated between gospel and doctrine, endorsement and fellowship, knowledge and love, and between the faith that justifies and growth toward maturity of one within that faith."+abstractor_text+"BDL"; msg['25_09j'] += box_footer; msg['25_10b'] = "";
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Replies to an article by Reuel Lemmons in Firm Foundation entitled \"Why We Did Not Run Ketcherside's Articles.\" Denies the accusations (1) that he courts the \"Digressives\" (a term he deplores), (2) that he insults non-instrumental brethren, and (1) that he has ever used the expression \"The Disciples Brotherhood\" in reference to heirs of the restoration movement. Notes that Brother Lemmons is still enraptured with the myth that only those who subscribe to the interpretations on controversial issues set forth by the Firm Foundation constitute the one body. Maintains that God's people are scattered through all our factions. Denies that differences create sects. Observes that the writers of Firm Foundation do not create a sect every time they differ with each other. So long as we love each other as we should, we will not divide into factions."+abstractor_text+"BDL"; msg['25_10b'] += box_footer; msg['25_10d'] = "";
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Replies to an editorial by Reuel Lemmons in Firm Foundation entitled \"The Teaching of Carl Ketcherside Again.\" Responds to specific questions raised in the article relative to the \"sincere sprinkled,\" the function of baptism, the point at which spiritual life begins, and the identity of those who constitute the visible church. With regard to the church at Pergamos (Rev. 2), notes that not one intimation is given that \"the faithful\" in Pergamos should come out and start a \"loyal congregation,\" demonstrating that it is possible to hold fast the name of Christ (v. 13) and not deny the faith even in a congregation where some hold doctrines which Jesus hates and practice things which he deplores. Concludes with seven questions for Brother Lemmons regarding unity and fellowship."+abstractor_text+"BDL"; msg['25_10d'] += box_footer; msg['25_10f'] = "";
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There are good reasons for being optimistic about the prospect for a better relationship among the heirs of the restoration movement: (1) The hypocrisy of professing unity while practicing division is becoming recognized; (2) Our brethren are becoming better educated and resent the pat answers that do not furnish adequate solutions to questions being raised; (3) A realistic re-appraisal of our standing before God and the world of mankind is underway. Concludes that our whole problem comes from equating the church for which Christ died with the faction in which we have always lived. We need to cultivate a proper idea of fellowship and we need an example for our day of someone who is just a Christian and a Christian only."+abstractor_text+"BDL"; msg['25_10f'] += box_footer; msg['25_10g'] = "";
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An exegesis of 1 John 1:7 in which it is noted that the quality called \"light,\" which is identified with God in the absolute, is equated by John with love. To love one another is to be in the light. John is saying that if we walk in the light of love for our brothers, as God exists in perfect love for us all, we will not lie when we say that God and ourselves are in fellowship, and the blood of Jesus Christ his Son will continue cleansing us from all sin."+abstractor_text+"BDL"; msg['25_10g'] += box_footer; msg['25_11b'] = "";
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First installment of a reply to an article in Firm Foundation by Reuel Lemmons entitled \"Objections Brother Ketcherside Does Not Answer.\" The accusations are that the author (1) teaches that the grace of God is wider than the authority of Christ, and that many may be saved by the grace of God who have never submitted to the authority of Christ; (2) makes a distinction between gospel and doctrine which is foreign to the Bible; (3) teaches that after one has been made a child of God he may make all sorts of errors concerning doctrine, but none of these, regardless of how grievous, except for denying the Deity of Jesus Christ, can be a basis for withdrawal of fellowship. In response to each of these accusations the author claims to share a position in common with the restoration pioneers."+abstractor_text+"BDL"; msg['25_11b'] += box_footer; msg['25_11d'] = "";
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A review of an editorial in the Firm Foundation by Reuel Lemmons entitled \"Hidden Poison and Body of Error\" in which Lemmons revisits the objections he expressed in a previous editorial. The author responds by affirming (1) that he does not believe that our obligation to take the good news to all whom we can reach obligates God to damn all whom we do not reach; (2) that the gospel is to be preached to the whole world to make believers, whereas the apostolic doctrine was addressed to saints and faithful brethren; (3) that one comes into the fellowship by accepting the Sonship and Lordship of Jesus and he leaves it by denial of that which he affirms to enter it. Notes that while God threatens to remove His candlestick from Ephesus, he nowhere commanded the brethren to remove themselves from the candlestick. Observes that despite all of the mistaken ideas and impure lives in the congregations mentioned in the new covenant scriptures, not one was ever commanded to divide, and no one was ever commanded to split the candlestick in any community."+abstractor_text+"BDL"; msg['25_11d'] += box_footer; msg['25_11e'] = "";
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Part two of a reply to an editorial in Firm Foundation by Reuel Lemmons entitled \"Objections Brother Ketcherside Does Not Answer.\" Responds to the accusations that (1) he teaches that every sincere believer in the Messiahship of Jesus is a child of God, whether he is ever baptized or not, and is now his brother or sister in prospect; (2) he teaches that there must be diversity of belief among God's people in order for them to have unity; (3) he refuses to deal with the verb form of fellowship; (4) his idea that error in doctrine, except for that of the anti-Christ, should never cause us to break fellowship puts him in opposition to Gal. 1:6-9 and Eph. 5:3-12; (5) he teaches that sectarianism is a sin, but then urges complete fellowship of sectarians."+abstractor_text+"BDL"; msg['25_11e'] += box_footer; msg['25_11g'] = "";
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A review and reply to part two of \"Hidden Poison and Body of Error\" by Reuel Lemmons, an editorial in Firm Foundation in which Lemmons revisits the objections (and Ketcherside's replies) expressed in a previous editorial. In his response the author affirms that (1) One is begotten of God when the Spirit quickens him through the gospel upon his belief that Jesus is the Son of God; it is by immersion that one is born into the family relationship; (2) fellowship in Christ is not conditioned upon uniformity of opinion but upon oneness in Him; (3) that the passages cited do not obviate the author's position that fellowship is a relation between persons, but acknowledges the propriety of Lemmons' pointing out his use of the word \"fellowship\" as a verb in a previous issue of Mission Messenger, for which the author expresses regret; (4) denies that the unimmersed have entered into the fellowship; (5) again denies that he urges \"complete fellowship of sectarians\" but affirms that he is in fellowship with Christians who are in the sects."+abstractor_text+"BDL"; msg['25_11g'] += box_footer; msg['25_12a'] = "";
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Continuation of a response to objections raised by Reuel Lemmons in his Firm Foundation editorial, \"Objections Brother Ketcherside Does Not Answer.\" Affirms that (1) the sons of God are all in the church of Christ, but the church of Christ is not confined to the restoration movement; (2) every sincere immersed believer is God's child and is in the fellowship of God's Son, some of whom may be in all the sects, all of whom are our brothers; (3) Since all of God's sons are brothers and constitute the brotherhood, and since only one Spirit dwells in all of them, producing unity of the Spirit and fellowship, these are the same in the sight of God; (4) although God is the author of fellowship, we can so act as to have God disinherit us, and those whom he rejects from his family we must also reject if we remain in the family status."+abstractor_text+"BDL"; msg['25_12a'] += box_footer; msg['25_12c'] = "";
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A reply to part three of an editorial by R. Lemmons in Firm Foundation entitled \"Hidden Poison and Body of Error.\" The author (1) affirms the body of Christ is neither a sect nor a party, but composed of every sincere immersed believer who is joined to Jesus as head. It is not limited only to those who oppose instrumental music and certain societies; (2) Denies that there is any person in the fellowship who has not been immersed; specifically denies having contended that the sincere sprinkled or the pious unimmersed are in the fellowship; (3) affirms that the gospel is good news proclaimed by one person, while baptism is the act by which another person responds to it; (4) Does not deny the existence of \"practical\" demonstrations of disunity but affirms the \"actual\" unity conferred by the Holy Spirit upon every person in whom he dwells; (5) observes that Brother Lemmons mistakes his fallible interpretation of God's word as divine revelation, and notes that while 2 Peter 2 does speak of \"accursed children,\" such are those having \"eyes full of adultery\"—not those brothers who sincerely differ in their views about instrumental music, cups, orphan homes, etc."+abstractor_text+"BDL"; msg['25_12c'] += box_footer; msg['25_12e'] = "";
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Response to an editorial by Reuel Lemmons in Firm Foundation entitled \"Further Considerations of Ketcherside Unity Movement.\" Notes that (1) in contrast to the Ecumenical Movement, his plea is for a destruction of all factions, not their preservation; (2) differences do not destroy fellowship; (3) while it is wrong to disregard any error, it is right to have regard for our brothers in spite of their errors; (4) while one should not accept error anywhere, all of us are in error in some of our concepts; to accept one as a brother in spite of his erroneous views is to do nothing more than God does for each one of us; (5) not all truths are equally important; God has conditioned life upon belief of certain facts, but he has not conditioned that life upon knowledge of all truths at a given time."+abstractor_text+"BDL"; msg['25_12e'] += box_footer; msg['25_12g'] = "";
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Response to an article by Reuel Lemmons in Firm Foundation entitled \"Love Will Not Whitewash Error.\" Notes that the true restoration plea calls for all lovers of truth in all the factions to remain where they are, acting as leaven and gradually destroying sectarianism from within. If we love truth, we will love all of our brethren as that truth enjoins us to do, even those who differ with our concept about the things which have troubled the family. The restoration movement is long overdue a definition and an analysis of \"matters of faith\" and \"matters of opinion.\" Everyone agrees that in matters of faith we should have unity and in matters of opinion we should have liberty. But no two agree on what constitutes matters of faith and matters of opinion, so we know neither where to unite nor where to allow liberty. What Paul opposed was not circumcision but binding it upon the Gentiles as a basis of justification instead of personal faith in Jesus. Brother Lemmons is with those who say to the brethren, \"Except you agree with us about the instrument you cannot be saved.\""+abstractor_text+"BDL"; msg['25_12g'] += box_footer; msg['26_01a'] = "";
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The \"fellowship\" is that state or condition in which we have a joint participation with God and Christ and other saints through the Spirit. It includes every person in whom the Holy Spirit dwells. \"Baptism\" is immersion in water of a believing penitent. It is the enabling act by which a proper subject is transferred from the domain of darkness into the kingdom of God's dear Son. Gives four reasons for regarding baptism as essential unto entrance into the fellowship. Regards baptism as a test of fellowship because God has made it a condition of salvation. The question is not what a modern dictionary assigns as a meaning of baptism, but what significance was attached to it by the Holy Spirit. When I speak of baptism I must mean the same thing Jesus meant when he spoke of it. Baptism is a positive ordinance (not a moral precept) whereby man reenacts in his own life those acts which Jesus performed for all mankind (death, burial, and resurrection). It is not an act we perform but one performed on us. Lists five objections to the idea that what is important is inward cleansing and that the outward symbol is of no real consequence except as an overt witness to it. It is not simply unity that we seek but unity in Him. Whatever brings us into Him brings us into the unity for which He prayed."+abstractor_text+"BDL"; msg['26_01a'] += box_footer; msg['26_01b'] = "";
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Suggest five guidelines for facing up to our currently divided state: (1) Division is a sin for which we must answer in the judgment; (2) Our schisms are a sign of immaturity and carnality; (3) Our factionalism is a scandal in the mission areas of the world; (4) The spirit of exclusivism is a symptom of ingrown sectarianism and a smoke in God's nostrils; (5) The branding of brethren with our own labels is uncharitable, unwarranted, and unholy. We have forsaken the ideal of the restoration movement. We would do well to re-examine its foundations as set forth in Alexander Campbell's fifteen point thesis entitled \"Synopsis of Reformation\" (enumerated in this article). The first is of particular importance: \"The restoration of pure speech or the calling of Bible things by Bible names.\" When the language of truth is smothered beneath layers of ecclesiastical linguistics it ceases to be a revelation and reverts to a secret unattainable to the man on the street. Modern gnostics jam the voice of heaven and scramble the message of grace until men weary of trying to unravel it. It is through our grasp of the words of God that we are able to lay hold upon the Word of God who is eternal life. To recapture the vocabulary of the Holy Spirit means embracing not only the form but the signification. A correct attitude toward the word of God will pave the way toward settlement of most of our difficulties."+abstractor_text+"BDL"; msg['26_01b'] += box_footer; msg['26_04b'] = "";
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Compares the material circumstances and spiritual concern of yesteryear with that of today and wonders whether we may have sacrificed concern for comfort. The essay was prompted by a visit to an old abandoned meeting house followed by a tour of the new facility which replaced it."+abstractor_text+"BDL"; msg['26_04b'] += box_footer; msg['26_05a'] = "";
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Examines the nature and purpose of the church. Observes that it is not composed of sects but of all whom God has called out from the world—individuals who are joined to each other only because they are joined to the same head. The church is a witnessing community, testifying not of its own works but of the works of God. That it is a redemptive fellowship defines its true nature and purpose. Its members are all sinners saved by grace, by trusting in the righteousness of Jesus. It is a community where our selfish instincts are transformed into social interests, a fellowship primarily concerned with persons. Almost all disputes within Christendom have arisen as a result of a misunderstanding of the nature and purpose of the church—that it is (1) an authoritarian structure, (2) the authorized interpreter of scripture, or (3) a social welfare organization. But the church possesses no authority and the doctrine of God belongs to each child of God. There is no \"official interpretation\" of scripture. The individual conscience is the sole monitor for every true saint. But each is to be restrained by brotherly love, which forbids acting on the ground of superior knowledge. The very purpose of doctrine is to teach us how to be at peace with our brothers. Only as doctrine enhances brotherly love is it translated into a godly life. The church is a redemptive fellowship created to prove the transforming power of love."+abstractor_text+"BDL"; msg['26_05a'] += box_footer; msg['26_05b'] = "";
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The notion that we have restored the primitive order of things is reflected in the question \"Where would the apostle Paul attend church in our town,\" a favorite topic with many in \"Churches of Christ.\" The fact of the matter is that \"The Church of Christ\" is not actually a restoration of the first century church at all but a twentieth century party growing out of the abuse of a nineteenth century restoration movement. Most members of \"The Church of Christ believe Paul would have to meet with them because of the \"pattern,\" by which they refer to the interpretation which their group places upon the sacred writings, that is, their opinions concerning what God means. All groups agree that the pattern is so plain that any person can understand it, but this is about as far as the agreement goes. Ultimately, the \"pattern\" we follow is primarily a concoction of human judgment, sanctified by traditional observance and consecrated by partisan prejudice. Because we confuse our interpretation with God's revelation, it appears that if we concede we may be wrong about some things it's the equivalent of accusing God of being in error. To \"study,\" as used by partisan preachers, means to \"search the scriptures\" to work out additional arguments in defense of that for which the party contends. Spiritual principles are reduced to rigid formula. We approach God by a rigidly prescribed set of stairs which we climb by our own power, rather than humbling ourselves before God that he may lift us by his power (James 4:10). We are saved by faith—not works—but we cannot be saved without works, by which faith is demonstrated."+abstractor_text+"BDL"; msg['26_05b'] += box_footer; msg['26_06a'] = "";
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Every movement to reform religious thinking and practices has terminated in the formation of another sect or faction. The reason behind this tendency is analyzed. While faith must be expressed in forms adapted to each age, culture, and place, such forms tend to become inflexible and serve as a barrier to further reformation. Reformers are radicals and non-conformists and are historically rejected by their contemporaries, only to be revered by subsequent generations. Reformation is a continuous process. Consequently, every generation will witness the struggle between orthodoxy and reform. While the forms of expressing faith are an outgrowth of the anxious concerns of honest men for serving the needs of their generation, binding these upon men as the will of God is an unwarranted usurpation of authority. It is a mistake however for reformers to reject all current forms simply because certain ones confuse the will of God with those forms. The non-instrumental \"Churches of Christ\" have, for example, reduced all religious experience to simple formulae: \"five steps to salvation\" and \"five acts of worship.\" The wrong lies in binding the forms upon others as the will of God and un-Christianizing those of past centuries who never discovered the \"steps\" of salvation. While none of the so-called \"five acts of worship\" are ever referred to as such in the new covenant scriptures, to abandon such forms would merely render us helpless in our effort to express the will of God. The church of God must be adapted to meet the needs of those in all times and climes. While Jesus Christ is the same, the times in which we live today are not the same as those of yesteryear. Orthodoxy creates a new \"faithfulness\" with the passage of years. As a usurper of the throne room of the mind it has been the bane of all reformatory movements."+abstractor_text+"BDL"; msg['26_06a'] += box_footer; msg['26_06c'] = "";
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Religion, like a river, becomes tinged with the culture through which it wends its way, as may be seen clearly in the contrast between primitive Christianity and contemporary. Our pattern is a person, and we need to recapture the true sense of being in Him. We need to be a simple people, fashioned not according to the world, but refashioning the world. If we recapture the simplicity of the early church, we may help restore its unity."+abstractor_text+"BDL"; msg['26_06c'] += box_footer; msg['26_06g'] = "";
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As \"Service\" was the guiding star in the career of Harry Grattidge, Captain of the Queen Elizabeth, so must it be in the lives of those who have enlisted on the Ship of Zion. We must think in terms of vocation rather than vacation. By fragmenting and departmentalizing our lives (often making Christianity a one day a week proposition) we split our own personalities and lose the purpose and continuity of life. We are obsessed with the idea of more leisure time and social security. There can be no retirement from the Lord's service. We must either wear the armor or give up the fight. The religious world is looking for leadership, but we cannot lead while plagued with division and schism. The restoration of the ancient order and spirit is not complete. We have not finished our task!"+abstractor_text+"BDL"; msg['26_06g'] += box_footer; msg['26_07a'] = "";
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While the early function of the priest was to assure correct observance of ritual, that of the prophet was to assure a correct attitude of heart. In the absence of the prophet we tend to adopt attitudes that lead to sterility. We need a \"prophetic vision\" for our day, as the current status of the disciple brotherhood will reflect. We share a common background of regarding ourselves as the only sincere religionists, concluding that only the unreasonable or imbecile would fail to see everything exactly as we did. With regard to those within our own movement with whom we differed, they were either hobbyists or sectarian, depending on whether they opposed what we had or had what we opposed. The \"faithful church\" fallacy constantly betrays us into trusting in our own righteousness. We are simply not identical with the church of the New Testament. The \"Church of Christ\" does not date back beyond the 1906 U.S. census. The primitive church had no name except a common noun reflecting relationship. None of us is identical in doctrine with the scriptures, otherwise all study should cease! Our distinctiveness relies not on revelation but upon our interpretation of that revelation. We need to recover not the particulars of the early church but the spirit by which it was animated. We will not attain to the ideal while in the flesh but we must press on while we trust in Him for our salvation."+abstractor_text+"BDL"; msg['26_07a'] += box_footer; msg['26_07c'] = "";
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Regarding the relationship of the Holy Spirit to the written word, there are two extreme views: (1) that the Holy Spirit is merely a retired impartial observer, and (2) that the Spirit reveals new truths to individuals regarding pressing problems. Offers an alternative view relative to the person and work of the Holy Spirit. Observes that many a man carries a Bible in his pocket who does not have Jesus in his heart. Eternal life does not rest in knowing the scriptures but in knowing Jesus. We must allow our hearts and lives to be involved in the spiritual until previously undiscovered truths burst upon our hearts with enlightenment that will permit exploration into treasures of wisdom and glory we have never before realized."+abstractor_text+"BDL"; msg['26_07c'] += box_footer; msg['26_07e'] = "";
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Compares the relationship of Christians to that of a wheel—bound to Christ, bound to each other, and sustained in our diversity by love (Col. 3:14)."+abstractor_text+"BDL"; msg['26_07e'] += box_footer; msg['26_07f'] = "";
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The kingdom of heaven is the rule of heaven exercised by the Son of God. Its inception corresponds to the coronation of Jesus in heaven, announced by Simon Peter. In his inaugural address, Peter defined the nature of the kingdom and gave notice that a new dispensation had begun. This address must constitute the touch stone by which the Kingdom is to be measured in all ages. The materials of Christianity are seven facts, the seven pillars upon which the Christian economy rests. Those who accepted these facts accepted the faith."+abstractor_text+"BDL"; msg['26_07f'] += box_footer; msg['26_08a'] = "";
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Writing allows each succeeding generation to build upon the foundation of previously discovered truth. While the restoration movement was promoted by the creative writing of Alexander Campbell and others, that creativity has been curbed and the movement has foundered in the literary doldrums due to a loss of its original reason for existence. The movement has become a monument, giving lip-service to restoration while practicing retroaction. Only free men can write freely and we are no longer free, since our father chose division as their solution to innovation, rendering our plea for unity ineffective. Yet that plea can be re-launched by writing if it is relevant to the people of our day. Such relevancy will come from a foundation of knowledge of God, a knowledge of the Holy Spirit, and of the revelation of God. Regarding the later we must not accept the word of men as the word of God (e.g., Joseph Smith, Mary Baker Eddy, etc.) or accept the word of God as the word of men (the sin of liberalism miscalled). We need men with the pen of a ready scribe (historians, writers of prose, playwrights, poets, commentators) to present the message of salvation to a neo-pagan world. We need men of courage and ability to storm and recapture the surrendered bastions of literature. We must bring into useful subjection to our Lord every legitimate skill of those who love him."+abstractor_text+"BDL"; msg['26_08a'] += box_footer; msg['26_08c'] = "";
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Relates the story of the fall of the geeardee (a term coined from Rev. 12:3) from Ouranos as a result of a battle with Michael after the Prince attempted to usurp the privilege of occupying the Right Hand, which was ultimately reserved for the Logos. Tells how the Pneuma brought order out of Chaos and how He made the first and secondary images and placed them in Paradisia; how the geeardee, through the power of morpheo, seduced the two images, resulting in their being cast out of Paradisia, whereupon the geeardee proclaimed his sovereignty over Atmos and resolved to thwart HIS purpose, unaware of the power of Agape which HE was manifesting toward the images. Upon learning that HE had promised to send Logos to share the estate of the images, the geeardee set about to thwart that plan through the use of thanatos, a plan that ultimately fails. After the Logos begins his reign of conquest, the geeardee enflamed the Ekklesia with the spirit of Party, but Agape is eventually discovered to be the antidote against which the geeardee has no effective counter-measure, assuring its ultimate triumph."+abstractor_text+"BDL"; msg['26_08c'] += box_footer; msg['26_08d'] = "";
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Pentecost occurred seven weeks after the Passover. At the time of the slaying of the Jewish passover lamb, Christ, our passover, was slain. Forty days afterward he returned to heaven to be Christed or anointed. On Pentecost, an announcement of his inauguration was made in Jerusalem by the Holy Spirit. Pentecost was the beginning of the Messianic Reign. It was the birthday of the church, and it was on the first day of the week. There will be no repetition of the Pentecostal demonstration, since it marked the gathering of the firstfruits and the first fruits come at the beginning of the harvest—not scattered periodically through it."+abstractor_text+"BDL"; msg['26_08d'] += box_footer; msg['26_08e'] = "";
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To share in the salvation to be revealed at the end of time we must enter three domains—the natural, the spiritual, and the eternal kingdoms—each of which is entered by birth through the process of delivery—from the body of the mother, from the body of sin, and from the body of the earth, respectively. We thus come forth from the womb, the baptistry, and the tomb. Life begins at the point of trusting faith, but there is a difference between life through Christ and life with Christ. The later is the state into which we enter through baptism. Ours is now eternal life in embryonic state. Our spirits have been redeemed but our bodies have only been purchased—they must be redeemed at the resurrection. To partake of the eternal life of Christ (which is to partake of his flesh and blood) we must be born again."+abstractor_text+"BDL"; msg['26_08e'] += box_footer; msg['26_09a'] = "";
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The two great foes to the preaching of the cross in all ages are Legalism and Liberalism. Legalism is best seen in that advanced by the Judaizers of the first century. Liberalism in every century has been but Gnosticism attired in a garb attractive to the time and place. The most effective antidote to legalism is the re-affirmation of Justification on the basis of faith and the possession of the indwelling Spirit as the basis of fellowship with God and his children. Gnosticism (for which the author provides an overview) contrasted the God of the old covenant (a God of wrath) with the new covenant God (a God of love). Proclaiming matter to be evil, it rejected outright the incarnation and the resurrection of Jesus Christ. The Apostle John, who wrote primarily to save the church from disintegration under the impact of Gnosticism, referred to those who deny the incarnation as antichrists. When the church is confronted with such teaching today it must reaffirm the testimony of the witnesses upon which faith is predicated. Eternal life is a person. The purpose of testimony is to produce fellowship, a correct understanding of which is the most important thing when the foundations of the faith are threatened. To walk in the light of love, as God is love, is to share in the common life of the Spirit. Legalism seeks to lift man up to the level of God by his own bootstraps, whereas Liberalism seeks to pull Jesus down to the level of man by its own bookstraps. "+abstractor_text+"BDL"; msg['26_09a'] += box_footer; msg['26_10a'] = "";
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Asserts that \"the moment of truth\" has arrived for the forces of orthodoxy, then files five specific indictments against \"The Church of Christ\" as it exists in the U.S.: (1) It has abandoned the purpose of the restoration movement. (2) It is out of touch with the spiritually intellectual climate of this generation. (3) It is a victim of its own parochialism, avoiding the ecumenical discussions of the day. (4) Its members profess to deplore creeds but are among the most creed-ridden of religious movements. (5) Every one of its factions claims to \"speak where the Bible speaks\" and denies that any of the others do. Asserts that a reformation of the movement is essential if it is to regain relevance. Charges that brethren in \"The Church of Christ\" employ the written word to defeat the plan, purpose, and prayer of the Living Word. The battle to save the restoration movement from itself must be fought upon the ground of scriptural interpretation. Announces a plan to change the content for Mission Messenger in 1965 from \"The Living Pattern\" to \"The Twisted Scriptures\" in which to deal with those scriptures quoted and applied for the purpose of separating and segregating brethren from each other."+abstractor_text+"BDL"; msg['26_10a'] += box_footer; msg['26_10b'] = "";
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In order to bring man into a fellowship perfected in love, God has provided him with an object of faith, a source of knowledge and a sphere of labor. The object of faith is a person—not a proposition. While many have difficulty distinguishing between the scriptures and the Savior, the purpose of scripture is to point to Jesus as the Life. While the new covenant scriptures set forth a new way of serving God, there are men in every generation who want to make them a \"written code\"—a new law as tacked on to Christ. The new covenant scriptures are not a law of God imposed but the will of God exposed. Their purpose is to help us develop that divine nature which will freely and automatically respond in every situation with the divine answer. God's called ones constitute a new body. One need never join anything after God adds him to the church in order to function acceptably and walk well-pleasing before God."+abstractor_text+"BDL"; msg['26_10b'] += box_footer; msg['26_10d'] = "";
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An exposition of Hebrews 12:11. Observes that it is unfortunate that \"discipline\" has come to have the connotation of punishment since the word means training—instruction given to develop a well-balanced life. All true discipline looks toward the future. The sacrifice of present preference for future good is justifiable only because of the coming reward. Concludes that the approved life is \"the disciplined life.\" One cannot be a soldier for Christ and keep his civilian status."+abstractor_text+"BDL"; msg['26_10d'] += box_footer; msg['26_11a'] = "";
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In response to queries from readers with regard to his plea for unity the author asserts that (1) the unity of believers is the condition upon which the world will be led to Christ; (2) our task is not to restore a movement but to recapture the ideal of God; restoring the spirit of restoration is to apply to ourselves the remedy recommended for others under the same circumstances; (4) the restoration movement disintegrated when our fathers attempted to maintain purity of doctrine by separation from brethren; (5) debates are divisive in nature, intensify party feelings, make objective search for truth difficult, proceed on the fallacy of \"the loyal church,\" and demonstrate their futility by their fruits; (6) serving God's purpose, not \"success,\" should be our goal; (7) those who regard their party as the one body regard the author as a dangerous heretic; (8) every attempted reform in the past has resulted in another division; (9) urges that everyone stay where he is, thus avoiding the formation of a new party; (10) a cultural and intellectual transformation is taking place in the more extreme segments of the disciple brotherhood; (11) seminaries and parochial schools are supported to defend a partisan position which limits academic freedom and their leaders are hired to keep the schools in line with that position; (12) in God's tomorrow unity will be realized."+abstractor_text+"BDL"; msg['26_11a'] += box_footer; msg['26_12a'] = "";
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Responses to questions related to the pleas which the author has been making for the unity of believers: (1) what do you believe about the constituency of the church? (2) do you make a distinction between the church and \"The Church of Christ\"? (3) Do you consider that there may be Christians in the various sects? (4) Does the new testament ever imply that anyone who was a member of the church of Christ belonged to a denomination at the same time? (5) What must one do to become a child of God? (6) Do you regard as in the fellowship those who have been sprinkled under the sincere conviction that this is scriptural baptism? (7) Is it possible that a sincere person who is sprinkled in the belief that it is baptism is a Christian in essence? (8) Are you not inconsistent in drawing a line of fellowship at baptism? (9) How do you regard those who believe in Jesus as the Son of God but who do not as yet understand the necessity of being immersed? (10) Does not the word for \"begotten\" in 1 John 5:1 embrace the whole process of birth? (11) Do you think that one who has not been immersed into Christ will be lost? (12) Is this not the same as implying that God may save some in their disobedience? (13) Do you think one must know at the time of baptism that it is for the remission of sins in order for it to be valid? (14) Is not \"remission of sins\" the design of baptism? (15) Can one become a child of God who does not believe God's word about baptism for the remission of sins? (16) What do you recommend we should do to restore a proper feeling of unity among the believers? (17) Is it possible to retain one's spiritual integrity and participate in meetings sponsored by various factions? (18) Is this an indication that you have become \"soft\" and chosen the easy way out? (19) What do you consider to be our most serious problem today?"+abstractor_text+"BDL"; msg['26_12a'] += box_footer; msg['27_01a'] = "";
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Examines the manner in which Gal. 1:6-8 has been twisted to promote and defend schism and division among the children of God. Those who mistake unity with conformity and predicate fellowship upon endorsement, brand as \"another gospel\" every interpretation which is divergent from their own. Cites correspondence with an elder of the \"Fifth and Highland Church of Christ\" as a case in point. Then provides a thorough exegesis of the passage under consideration, noting that believers in the days of the apostles were in error on many points (and gives examples), but they were not charged with \"preaching another gospel.\" Freedom from error is not a condition of salvation, else all men would be damned. No honest opinion held by one who is in Christ and who respects his lordship is \"another gospel.\" To make one's standing with God depend not upon surrender to Jesus but upon standing right on other things is dangerously near to perverting the gospel."+abstractor_text+"BDL"; msg['27_01a'] += box_footer; msg['27_02a'] = "";
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The second in a series of articles designed to examine passages used to cause division in the family of God. Examines the word \"gospel\" from the standpoints of etymology, scripture, and scholarship. Quotes from Alexander Campbell and William Hurte in support of his conclusion that the gospel is always addressed to unbelievers, never to believers. Expounds upon the various Greek words used to refer to the proclamation of the gospel. Quotes from C. H. Dodd who, like Alexander Campbell before him, distinguishes between the facts proclaimed as the gospel and the ethical teaching designed for the instruction of believers. The gospel consists of seven facts, epitomized in three—the death, burial, and resurrection of Jesus. Examines the use of Rom. 1:15 as an objection to the above. Also examines Rom. 1:17 which is also used by some to support the idea that the gospel contains all God has revealed. Notes that it is a tragedy to interpret the apostolic epistles in such a way as to negate the apostolic gospel. Concludes that our brethren need the grace to distinguish between things that differ."+abstractor_text+"BDL"; msg['27_02a'] += box_footer; msg['27_02b'] = "";
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Responds to a correspondent who complains that in all his writings the author constantly stresses peace and decries division as a sin, whereas Jesus said: \"I came not to send peace, but a sword.\" Cites numerous biblical texts in support of the conclusion that division among brethren is wrong. Then examines the statement of Jesus in Matthew 10:34-36, noting that the context was a speech made to apostles prior to launching them into a hostile world. When a hate-filled world is confronted with the demand of Jesus for unconditional surrender, antagonism will know no bounds. Peace was not to be broadcast. It was to be the product of personal faith. Surely Jesus did not come to \"sow discord among brethren\" and thus become an abomination unto God. It is warped and twisted reasoning that prompts men to take comfort in our sorry, sinful state of division by making it appear that it was the mission of Jesus to create such a state of tumult, turmoil, and pandemonium. Concludes with a personal pledge to labor to expose every misuse of the words of the Holy Spirit as well as the ugliness of orthodoxy which proclaims unity and practices division."+abstractor_text+"BDL"; msg['27_02b'] += box_footer; msg['27_03a'] = "";
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An examination of Romans 16:17 as it has been twisted to create, condone, or continue division. Observes that when our application of the word of God produces the very opposite condition of what it was intended to produce there is something faulty with our application. This text is applied by partisans to every honest dissenter from their factional programs, whether they be Bible classes, individual cups, \"The Herald of Truth,\" institutional orphan homes, or instrumental music. In every instance the factional test is \"the doctrine learned.\" The context of the passage shows that \"the doctrine\" is the teaching that division among brethren is a sin. Anyone who disregards this doctrine should be isolated so his factional attitude cannot divide the body. Nothing in the commands \"mark them\" or \"avoid\" indicates public or corporate action at all. To employ this passage to project division makes us the ones to be marked and avoided. The author pledges to allow no one to control his thinking down here who cannot assume responsibility for it up there."+abstractor_text+"BDL"; msg['27_03a'] += box_footer; msg['27_03b'] = "";
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An exegesis of Romans 14:23 and an examination of the manner in which it is abused in an attempt to prove the utter sinfulness of whatever one happens to oppose. Demonstrates that the word \"faith\" in this passage has reference to personal conviction (to be kept between oneself and God) rather than the faith which saves—that which is to be proclaimed and shared."+abstractor_text+"BDL"; msg['27_03b'] += box_footer; msg['27_03c'] = "";
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Examines the use of the word \"liberal\" by partisan leaders to frighten those who would be disposed to investigate beyond the limits of the party walls. Obviously if everyone is a liberal no one is. As a label the word has lost its power of distinction so that the one who uses it must define the word. The author proceeds to list seven \"definitions\" of what it may mean to be a liberal and pleads guilty to each."+abstractor_text+"BDL"; msg['27_03c'] += box_footer; msg['27_04a'] = "";
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An analysis of the biblical use of the word \"apostasy\" and its abuse by partisans who apply the term to every honest non-conformist. Such partisans first confuse their interpretations with the scriptures and then argue for the authority of their interpretations as scripture. The Greek word is used only twice in the new covenant scriptures: (1) Acts 21:21, where it means \"to fall away,\" and (2) 2 Thes. 2:3, where Paul says the return of the Lord will be preceded by a \"falling away.\" The truth is that the Holy Spirit never once used the term with regard to any brother in the Lord. One is not an apostate simply because he cannot conscientiously concur with the orthodox position of a party. Men can be mistaken without being malicious. They can fail to understand without falling away from Jesus. Concludes with references to the current revolt against the sin of over-simplification which makes the adherents of one faction \"the good guys\" and everyone else \"the bad guys.\" The forces of reform place the relationship in Christ ahead of the things about which the children argue. "+abstractor_text+"BDL"; msg['27_04a'] += box_footer; msg['27_04c'] = "";
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The unity for which Jesus prayed might come and we would not recognize it, just as one cannot tell from observation when the kingdom of God comes. Perhaps it will be in us in a very real sense but free from show and overt demonstration. The unity for which Jesus prayed is not a project of conventions nor a product of councils. It cannot be voted in, voted out, or voted on. Unity will never come by legislation. It is a fruit of the Spirit and fruit grows naturally from the substance absorbed by deep roots. When hearts yearn for each other with a deep and abiding affection, when brotherhood is conditioned upon common Fatherhood and fellowship is recognized as the result of mutual sonship, unity will flow forth as a broad and tranquil stream—the unity of the Spirit! Such unity will continue although unrecognized by factional proponents who dogmatically insist that it must come only by surrender to them instead of to Jesus."+abstractor_text+"BDL"; msg['27_04c'] += box_footer; msg['27_04d'] = "";
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The author reveals that his offer in the October issue of 1964 to appear on the college lectureship of any of the Church of Christ colleges to submit to questioning by the faculty remains unanswered. Expresses hope that the time will come when he will have the opportunity to set forth his own position and to defend it before audiences which have heard attacks made which were unfair and unjust."+abstractor_text+"BDL"; msg['27_04d'] += box_footer; msg['27_05a'] = "";
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An analysis of 1 John 1:7 shows that the \"light\" to which John refers is the \"love\" which God is. This excludes knowledge of or obedience to God's will, since none can understand or do God's will perfectly—which would be required for fellowship if light referred to knowledge. Eternal life is not extension of time but expression of love. Love cannot be achieved—by human striving. It is a gift from God, poured out into our hearts by the Holy Spirit, thus enabling the divine nature to become incarnate in us as it was in Jesus. One who loves as God loves abides in the light, demonstrates sonship, has life, is of the truth, enables God to dwell in him, is freed from the torment of fear. To be without that love leaves one in darkness, blinds one to the truth, shows the fatherhood of Satan, is still in the domain of death, is a murderer, and does not know God. Considers the traditional interpretation placed on 1 John 1:7 as one of the most dangerous ever palmed off on unsuspecting men and women. It is subversive of the Spirit and a scandal to the church of God. That interpretation makes fellowship contingent upon living up to the creedal interpretations of the party of which one is a member."+abstractor_text+"BDL"; msg['27_05a'] += box_footer; msg['27_05c'] = "";
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Observes that in our day many leaders in sectarian circles deplore division and are engaging in dialogue toward unity. But the heirs of the restoration movement are conspicuous by their absence. They hardly know what is transpiring in the world immediately about them. We spend our time talking to ourselves about others, engaging always in monologue, never in dialogue. In 1866, David Lipscomb and Tolbert Fanning encouraged dialogue with Baptists in the hope of laboring and worshipping as one people. But if Lipscomb were alive today, he would not be allowed to teach in the school that bears his name. We have become sectarian, factional, and frightened. We would not even let our \"restoration fathers\" in the door."+abstractor_text+"BDL"; msg['27_05c'] += box_footer; msg['27_06a'] = "";
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Provides an exegesis of 2 John 10, 11. Examines the factional interpretation of the passage as used to pry apart the living stones in the temple of God—an interpretation which makes unity impossible. It would have us insanely conclude that to greet a brother who differs with us about cups, classes, colleges, or collectives for the care of orphans is to become a participant in some \"evil deed.\" Reputable scholars all believe that John was writing to counter-act the effects of Gnosticism which taught that only those who could \"go beyond\" in insight into the mystical infinite wisdom of God could be delivered from the evil of the material universe. Gnostics denied the possibility of the incarnation. John identifies \"this doctrine\" as the teaching that Jesus is the Christ.\" Those who apply it to controversial matters over which they differ with others, and by which their party is identified, are utterly inconsistent in their application of the text. They will welcome such a one into their assemblies (contrary to John's prohibition) who they say brings not \"this doctrine\" yet refuse to call on him to lead in prayer, based upon their application of the same text. Such a position is senseless and preposterous. Under no circumstance should this passage be applied to those who believe that Jesus is the Christ."+abstractor_text+"BDL"; msg['27_06a'] += box_footer; msg['27_07a'] = "";
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If there is unity of any kind among free men, it must be a unity in diversity. Not one of those who oppose unity in diversity is a member of a congregation where every person understands every scripture alike. Each party simply agrees on a factional test which it has made the supreme issue. Upon every other matter the greatest latitude is permitted. If unity were by intellectual agreement it could never produce the peace that passes understanding. Ours is a unity of the Spirit. Harmony is a fruit of unity, not the reverse. Oneness is not exact likeness. In the primitive church there was a diversity of gifts, functions, understanding, knowledge, customs and opinions or varied beliefs. Romans 14 is given over to showing that men should treat each other as brethren in spite of differing personal convictions. We need not agree with each other upon everything either to become brothers or to continue as such. Harmony does not consist of seeing everything alike on the understanding level but of receiving each other on the faith level. To predicate unity upon understanding is to sublimate faith to human knowledge. 1 Cor. 1:10 simply means to desist from factional identifications. Having the same mind refers to purpose (what they were to try to do), and having the same judgment refers to method (how to accomplish it). Toleration is not endorsing something you think is wrong. It is simply enduring one who thinks it is right."+abstractor_text+"BDL"; msg['27_07a'] += box_footer; msg['27_08a'] = "";
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Through a series of questions and answers examines the nature of John's baptism and its relationship to the re-immersion of those mentioned in Acts 19. Concludes that this passage does not furnish scriptural authority for baptizing a second time all whose knowledge of the ordinance, and the blessings accruing therefrom, was imperfect at the first. Observes that the men in Ephesus were likely baptized by Apollos at a time when he knew only the baptism of John. John's baptism ceased to be valid at the time authority was transferred to the Son. Paul's question \"Unto what then were you baptized?\" demonstrates that he had no concept of \"unimmersed believers\" in the fellowship. It was being baptized under another name or commission which rendered baptism ineffective."+abstractor_text+"BDL"; msg['27_08a'] += box_footer; msg['27_09a'] = "";
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An address to the World Convention of Christian Churches in which the author affirms the abiding nature of the word of God as revealed in scripture—authoritative for our lives. That Jesus is Lord is a fact, demonstrable by credible testimony. To accept him as Savior may be purely selfish; to admit his Lordship is an act of surrender. This is the reason that in response to the Good News both belief and baptism are involved. We cannot show that Jesus is Lord unto us unless we do what he says. Yet we cannot do what he says unless he has spoken and we know what he said. The scriptures are authoritative because they constitute the word of the Lord. If we do not accept them, we cannot affirm that he is Lord. This thesis of course is questioned by contemporary scholars who regard the new covenant scriptures as a collection and compilation of the traditions of the church, resulting from the work of the church. But it was the gospel—the seed of the kingdom, the word of God—which produced the church. Those who regard the new covenant scriptures not as the voice of the Shepherd but the bleating of the sheep use the rays of their own enlightenment to burn and destroy our greatest source of strength and hope. Our task is to steer safely between the Scylla of liberalism and the Charybdis of legalism."+abstractor_text+"BDL"; msg['27_09a'] += box_footer; msg['27_09b'] = "";
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Provides extensive historical background into the circumstances in Thessalonica which prompted Paul's command in 2 Thess. 3:6 to \"withdraw yourselves from every brother that walketh disorderly.\" Points out that while this passage has been twisted and made to serve as a weapon in the arsenal of factionalism with which to hound honest dissenters out of every faction. Denies that what is commonly called \"withdrawal of fellowship\" is countenanced or even considered in this verse. The context clearly shows that Paul uses the phrase \"walking disorderly\" to designate the idleness into which some had drifted. The brethren are commanded to refrain from extending hospitality to such a brother—to note that man (individually, not corporately) and have no company with him. But he is to be counted as a brother—not as an enemy."+abstractor_text+"BDL"; msg['27_09b'] += box_footer; msg['27_09c'] = "";
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A re-statement of the author's aims and the methods by which he propose to attain them. Proposes to (1) actively pursue the unity of all believers in order to bring the world into a state of allegiance to Jesus; (2) recapture the spirit of restoration—not restore the movement of predecessors; (3) work within the frame of reference of the restoration movement; (4) focus on splinter parties growing out of that movement; (5) recover oneness through affection, association, consultation, and consecration; (6) recapture a proper sense of relative values; (7) encourage the rejection of all false tests of fellowship; (8) seek peace and pursue it relentlessly wherever the Spirit opens up a door."+abstractor_text+"BDL"; msg['27_09c'] += box_footer; msg['27_10a'] = "";
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While it is common to hear the one faith described as \"the system of faith including the whole New Testament,\" such a definition is nowhere to be found in scripture. The faith by which we are justified was fully proclaimed by Peter on Pentecost and nothing was ever added to it as a basis for justification. Not one apostolic epistle was written to introduce men to the faith or to induct them into it. The one faith is not a compilation of laws or letters. It is the firm conviction that Jesus is the Son of God and that he was put to death for our transgressions and raised for our justification. The term \"like precious faith\" has nothing to do with those in the faith agreeing upon every detail of understanding. The \"faith once delivered\" is not the entire body of new covenant scriptures but that which produces our common salvation. Faith is the foundation of the Christian life and love is its embodiment. Faith has to do with our begetting; doctrine has to do with our development. To confuse faith, which all must have to be in Christ, with knowledge of the word, which all must acquire as they grow in Christ, is a tragic error. The apostolic letters do not constitute the new covenant. The gospel produces the covenantal relationship while doctrine has to do with the conduct of those who are in Christ. The gospel was to make children of God; the apostolic doctrine was to make the children of God better. The apostolic letters are not a pattern or blueprint. Our pattern is a person! Christianity is not Jesus pointing us to a book as a pattern, but a book pointing us to Jesus as our pattern. Since doctrine must be filtered through human rational processes, it cannot serve as a condition for fellowship or as a test of one's relationship to the Father."+abstractor_text+"BDL"; msg['27_10a'] += box_footer; msg['27_11a'] = "";
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Provides a background for the prophetic work of Amos, then examines the context of Amos 3:3. Points out that the day has come when the iniquities of both Israel and Judah and their judgment have met. Since this is the very nature of divine justice the prophet appeals to natural reactions to illustrate it. He reasons that for every effect there is a cause and the cause may be determined by examining the effect. Notes that the word \"agreed\" has nothing to do with the attitude, purpose or nature of two people walking together. Rather the agreement is to meet and walk together. The only unity possible on this earth to thinking people is unity in diversity, the kind of unity that exists between the perfect Lord and our imperfect selves."+abstractor_text+"BDL"; msg['27_11a'] += box_footer; msg['27_11b'] = "";
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Decries the actions of those who prefer to \"play it safe\" within the confines of sectarianism rather than risk everything for the sake of unity. \"Playing it safe\" is the very opposite of the nature of the Christian concept. He who restricts his sharing to those who see everything as he does and who refuses to associate with those who disagree is not following Jesus at all. Saul of Tarsus suffered the loss of all things. He refused to recognize any creed but Christ or any test of fellowship except Christian character based upon faith. He held that all that was necessary to join us as brothers was just what it took to join us to Jesus. God needs preachers and elders who will not \"play it safe.\""+abstractor_text+"BDL"; msg['27_11b'] += box_footer; msg['27_11c'] = "";
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A response to an editorial in Firm Foundation by Reuel Lemmons in which Lemmons decries division within the restoration movement, urges the use of dialogue as a tool to forge the bonds of unity, and expresses hope for the fruitful possibility of discussing points of difference with mutual respect for the conscientious beliefs of each other. Commends Brother Lemmons for the tone of his editorial but notes that he espouses the fallacy that the faction for which he is a chief spokesman is \"the Lord's church\" to the exclusion of the other factions. Observes that while in 1962 Brother Lemmons wrote that \"Brethren are united only when they see alike,\" it is refreshing to hear him now say that it is ridiculous to think that differences of opinion indicate division. Proposes meeting for open dialogue with Brother Lemmons in a city of his choosing."+abstractor_text+"BDL"; msg['27_11c'] += box_footer; msg['27_12a'] = "";
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Examines the use of Eph. 5:11 to lend sanction to strife and disunion among brethren. Observes that the whole tenor of the Ephesian letter is against such a forced interpretation, and that the apostle would not deliberately write an epistle to prove that we are one body, only to splinter and shiver it to bits with one sentence. We have come to mistake our brethren for barbarians and cannot tell the difference between an honest difference of opinion and a barren work of darkness. We think every error is a sin simply because every sin is an error. The works of darkness in the context of Eph. 5:11 are the perverted practices of pagans—not the rationalizations of the saints. Works of darkness are the deeds of those who abide in darkness. The adjacent context describes those works categorically as fornication, uncleanness, and covetousness. Those who acknowledge the sovereignty of Jesus over their lives make mistakes, but they make them in Christ. They are imperfect in Christ—they are not in the darkness nor of the darkness. Concludes with a plea for men of integrity to examine anew every scripture which has been used to foster and foment division."+abstractor_text+"BDL"; msg['27_12a'] += box_footer; msg['28_01a'] = "";
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The two great forces in conflict with each other in the moral universe are the kingdoms of darkness and light. This conflict began in heaven motivated by pride, and will continue until the utter defeat of one or the other. Man was created for the purpose of glorifying God, thus free to choose between moral alternatives. For man to glorify God he had to freely choose to be obedient, which required a test of his willingness. The test was a positive, rather than a moral one. Deceived by the Enemy, the animal man triumphed over the spiritual and man was thrust into the conflict of the ages. God determined to vindicate his right to govern the universe by means of the cross, which became the ultimate power struggle, the crossroads of history, and the crux of destiny. On the cross Christ subjugated the cosmic powers and authorities, bringing them under his authority. But they have not yet been annihilated. We must face them in the war of the ages, but in Christ we are assured of victory. We have available to us the same transcendent power which raised him from the dead—the power of the unconquerable life. The devices of the devil cannot be overcome by natural power unaided. They require superhuman assistance. The great proof of the devil's existence and success is the fact that the majority of intellectuals do not believe he is real. In our day, even the theological world has hailed as deliverers those who, under the guise of rescuing us from outmoded expressions, have left the world suspended in mid-air by a rope which is not attached to anything above. God has been reduced to some innate principle which results in man worshipping himself. In the final analysis, both scientists and theologians and common folk must end up walking by faith. Where their walk will take them depends upon the direction of their faith."+abstractor_text+"BDL"; msg['28_01a'] += box_footer; msg['28_01b'] = "";
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Although some philosophers of our so-called post-Christian age have declared that God is dead, and certain clergymen have rushed to conduct a funeral service for the deceased, the author offers five reasons for his own belief in God: (1) Purpose. Posits the logical postulate for creation by intelligent design. (2) Power. Notes that the material universe is subject to universal power which is superior to all that constitutes the material. (3) Plan. A universe such as ours could never have originated except by application of intelligent design coupled with the necessary power to produce the design and start it operating in pre-determined harmony and synchronization. (4) Putative. Is the universal deep need for relationship with a power outside and above ourselves the only want for which no provision is made? Man deems there is a God because the demands of nature and reason cry out there must be a God. (5) Personal. Asserts belief in God because of personal experience with God. Relates the personal story of having invited Jesus to come into his life."+abstractor_text+"BDL"; msg['28_01b'] += box_footer; msg['28_02a'] = "";
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Every religious system has a taproot which serves as its anchor. Christianity proceeds upon the premise that at a certain juncture God revealed himself to man. Unlike Judaism, Christianity did not begin with a book but with a baby. It is not a revelation from God but a revelation of God. It is not a system of abstract truths arrived at by the power of logic, or by inductive or deductive reasoning. Instead it centers around the birth, life, and death of a person and our relationship to that person. The fact that Jesus is the Messiah, the Son of the Living God, is the taproot upon which the Christian system rests. However, there is a great deal of difference in the revealed fact of Christ who is the foundation and the facts about Christ as a foundation. Jesus was anointed by God as prophet, priest, and king. All that is necessary to reconcile men unto God—to free from ignorance, guilt, and enslavement—is invested in these three offices. Belief in the proposition that Jesus is the Messiah, the Son of God, brings about regeneration—an entirely new attitude toward God and man is produced in the hearts of all believers. That which undermines faith in the Messiahship or Sonship of Jesus sweeps away man's only hope and is destructive of man's eternal welfare."+abstractor_text+"BDL"; msg['28_02a'] += box_footer; msg['28_02b'] = "";
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Responds to the question, \"Can modern man really believe in Jesus?\" Maintains that all men, modern or otherwise, are led to belief in the same way in response to testimony. To reject testimony one must (1) attack the character of the witnesses, (2) challenge the competency of the witnesses, or (3) show that the testimony is contradictory. Until \"modern man\" examines the testimony concerning Jesus and is able to give justifiable grounds for rejection of it, he proceeds wholly upon the basis of prejudice. We have a sufficient number of witnesses to establish the fact of Jesus. To reject those facts \"modern man\" must either prove them to be persons of perfidy, or that they were incompetent or that their testimony is contradictory. To reject Jesus on any other grounds is, in effect, to cancel all history from his life. Notes that the term \"modern man\" does not refer to a man in a certain era of history, but to a certain kind of man—one who is a man of science who professes to live by knowledge and without faith. Concludes with a personal apology for believing in Jesus, observing that when \"modern man\" rejects that which has been accepted for centuries upon the basis of evidence, there is as much reason for questioning the motivation of \"modern man\" as for being suspicious of the evidence."+abstractor_text+"BDL"; msg['28_02b'] += box_footer; msg['28_03a'] = "";
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An essay on the meaning and nature of divine revelation. Examines the contention that the canonized form of scripture was produced by the church. Notes that Rome employs this reasoning to establish the absolute authority of the church, whereas Protestants use it to deny that there is any absolute authority for the church. Observes that the Bible was written to the church, not by the church. The books were not accepted as canonical because the church had produced them but because it had received them. Canonicity did not create authority or increase it, but simply recognized it. Predicts an increasing disregard and irreverence for the sacred scriptures as men continue to confuse liberty with license. If Jesus and the apostles misrepresented the origin of the apostolic message, we cannot rely upon the content of it. The Bible is not an authorized collection of books, but a collection of authorized books. With regard to a \"theory of inspiration\" acknowledges no exclusive theory, but observes that one could be mistaken about the nature or means of revelation without affecting the fact of it. Asserts that the skepticism concealed behind clerical garb rests entirely upon the assumption that God has not revealed himself—either because he is non-existent or because he is powerless or indifferent. Concludes that if God could reveal his will but would not, he would not be God; if he would but could not, he could not be God."+abstractor_text+"BDL"; msg['28_03a'] += box_footer; msg['28_04a'] = "";
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A speech delivered at the Hartford forum on unity. From Ephesians 1:3-11 observes that unity is the purpose, will, pleasure, and design of God. Consequently, unity will come because the divine purpose cannot be frustrated. Concludes that the certainty of unity may be predicated upon rationalization, philosophy, or faith. Whatever God ordains as his will must be done as his will ordains—this is the divine imperative. What God projects as a design of divine purpose, he will perfect as a sign of the divine pleasure. God allows no abortion of his plans. While it is not ours to say how unity will be brought about, it will not be achieved by creeds, concordats or conventions. The unity we seek is the unity of the Spirit—produced by the Spirit. It must come!"+abstractor_text+"BDL"; msg['28_04a'] += box_footer; msg['28_05a'] = "";
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An address to the Seventh Consultation on the Internal Unity of Christian Churches. Expounds upon three reasons why the party spirit is so heinous in God's eyes: (1) It supplants the cross of Christ as the force which makes unity possible and substitutes something else around which men must rally to be considered worthy. (2) it reduces the ordinances of God to mere functional rituals, making baptism the initiation into a party and rendering the table of the Lord a factional weapon of discipline. (3) It captivates the heart which should be the sacred citadel of the Holy Spirit, demanding allegiance to it as a test of loyalty to Jesus. Predicts that in this age of decaying values our future problems will not lie with brethren who have diverse convictions but with those who have none."+abstractor_text+"BDL"; msg['28_05a'] += box_footer; msg['28_05d'] = "";
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The Lord's church embraces every one of the Lord's people and its numerical strength cannot be ascertained. One becomes a child by adoption; he becomes a partisan by deduction elevated to dogmatism. Christian stature is measured by faith, whereas partisan attainment is measured by knowledge of the group requirements for fellowship. The real test of the non-partisan is his ability to ignore the artificial barriers and to associate freely with all his brethren."+abstractor_text+"BDL"; msg['28_05d'] += box_footer; msg['28_06a'] = "";
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Expounds upon the joy that comes to those who share in the fellowship of the Spirit. The word koinonia means \"sharing\", not the sharing of things but of a common life. Whatever creates that common life creates fellowship, for fellowship is that life. Whatever makes us a child of God brings us into the fellowship, into the life we share with the Father. Thus it is silly to talk about fellowship as something we can extend or withdraw. One cannot even put a living chicken back into an egg. How can he think of putting a child of God out of the divine family? The expression \"withdraw fellowship\" is not in the Bible. To share in the common life does not mean that all will have knowledge or understanding equal to that of God or of each other. Factions which have pressed the life out of the sharing hold that standing with God depends upon being correct about the one thing that really counts, but that one thing differs with each party. To make fellowship a relationship to things is to squeeze the life out of it. Then it is no longer the life but the things that are held in common. The party becomes a corpse without life and without joy. Those who band together because they share in the same knowledge actually stay together because they share in the same ignorance."+abstractor_text+"BDL"; msg['28_06a'] += box_footer; msg['28_06c'] = "";
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All communication requires interpretation on the part of the receiving mind. Interpretation of divine revelation is the application of the thought processes of the human mind to the communication from the divine mind in an attempt to determine what is meant. Revelation is what God said, interpretation is what we think he meant by what he said. In civil matters, the Supreme Court is the authoritative interpreter of the meaning of the law. But God has authorized no official interpreter nor interpretation of divine revelation. In such matters the supreme court is the individual conscience."+abstractor_text+"BDL"; msg['28_06c'] += box_footer; msg['28_07a'] = "";
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To reach a solution to the problem of division among the heirs of the restoration movement we must go back to the initial division and heal the primary breach. Rather than engaging in partisan debate based on differing presuppositions regarding a philosophy of interpretation of scripture—a philosophy of interpretation based upon interpretation—the author proposes that we recognize the fact that we are all in Christ and members of one body by the new birth. Entreats that we not bind our deductions upon others farther than their own knowledge commends acceptance of them. Maintains that while the authority of Jesus is absolute, no human theory of it based upon deductions from scripture need be so. Suggests that the first thing we must do to heal the gaping wound is to (1) restore the right of every individual to interpret the Word of God for himself without the benefit of clergy and (2) make effective the function of congregational autonomy. One need not sacrifice his personal conviction about a thing to have brotherly love toward those who do not share his views about it. Our fathers excommunicated one another making a test of fellowship out of something God has not made a condition for salvation. We will continue to be divided until we return to the place where we first defended schism as the way of righteousness and restore a genuine sense of brotherhood. Our obligation to love all our brothers is not based upon silence but upon the repeated assertions of the One who died for the sins of us all."+abstractor_text+"BDL"; msg['28_07a'] += box_footer; msg['28_08a'] = "";
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An examination of the words in the new covenant scriptures which are rendered \"worship,\" especially in the King James Version. Notes that proskuneo, the principal word for worship, is never rendered by any other word. Observes that (1) none of the words translated \"worship\" is ever applied to anything the assembled church does on the Lord's Day; (2) the expression \"the worship\" is not in the new covenant scriptures; (3) the term \"acts of worship\" is not in the Bible; (4) Christianity has no sacred places, days or rituals. The very purpose of the teaching of Jesus was to show that every facet of life was to be worship rendered to God. True worship is when the spirit speaks to and meets with God. The place where God dwells is the human heart and he dwells in us in and through the Holy Spirit. The \"many mansions\" of John 14:2, 3 are the many hearts which have his commandments, keep them, and love him. True worship is the tuning of the heart to throb in harmony with the pulsation of the infinite."+abstractor_text+"BDL"; msg['28_08a'] += box_footer; msg['28_09a'] = "";
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Any place where God touches human life is holy ground and no place is a sanctuary merely because it is a place. Early Christianity recognized that all one had was God's when the heart was given to God. There was no \"worship service\" because all service was worship. Service to humanity, the relief of human suffering, the supplying of human need—this was the greatest expression of worship. Our compassion and mercy must be as full and free and as continuous as that of God. Nothing must ever become more hallowed than the provision for suffering humanity. The picture Jesus gave of the final judgment had nothing to do with liturgy, litany, rubric or ritual. Whether we have fed the hungry, given drink to the thirsty, received strangers, clothed the naked—this is the real test of true worship, not the kind rendered at a certain mountain or in a certain city. In Jesus there can be no separation between secular and sacred. It remains, therefore, that the only thing which is secular is sin! Jesus never ceased to worship God, nor should we."+abstractor_text+"BDL"; msg['28_09a'] += box_footer; msg['28_09f'] = "";
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Reports on an editorial in a Catholic journal in which a missionary in Japan told of being asked by an elderly man on a bus, \"Whatever happened to that church Christ founded?\" Notes that the Catholic editor showed how far short of the ideal of Christ is the Christian witness in Japan. The author lists four characteristics of the church that Christ founded: (1) Spirit-filled, (2) a community of daring adventurers, (3) vibrant with hope, and (4) a fellowship of the Spirit. Contrasts these characteristics with churches within the restoration movement. Closes with the words of the Catholic editor: \"Christians today will not be known in any other way than were the first Christians about whom their neighbors were forced to exclaim: 'See how they love one another.'\""+abstractor_text+"BDL"; msg['28_09f'] += box_footer; msg['28_10a'] = "";
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Nothing we do when we assemble on the Lord's Day is ever referred to as \"worship\" in the new covenant scriptures. The expression \"the worship\" does not occur in the Christian scriptures. There was no distinction between the spiritual and the secular in the primitive church. The whole body was offered as a living sacrifice and whatever was done in the body was worship. The breaking of bread was, at first, done daily and always as a part of a common meal. Gradually, over the centuries, the breach between the secular and the sacred widened and a special ritual supplanted the simplicity. Early disciples had no procedural form for their meetings. Expressions of inner adoration by outward demonstration were spontaneous. (The new covenant scriptures do not support the ideal of congregational singing.) All of us may worship the same God but in different ways. All worship is individual by nature. Forms of public expression of praise may be as varied as there are individuals and cultures. It is not external conformity but the indwelling Spirit which is vital to the divine-human relationship. It is righteousness, not ritual, which joins us to the Lord. All that we do in word or deed, whether assembled or alone, when done to revere God, is worship."+abstractor_text+"BDL"; msg['28_10a'] += box_footer; msg['28_11a'] = "";
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Worship is the prostration of the heart, filled with a sense of dependency, before the presence of God, the reaching out of the inner self to draw God close and to draw close to God. In one in whom Christ dwells there is no distinction between what is God's and what is his. The artificial distinction between what the individual may do and what the church may do is like arguing what the arm may do apart from the body. The three-part division of \"the work of the church\" is an arbitrary arrangement, as is the idea of a church treasury. In many places men are taught that they must contribute every Lord's Day, regardless of the frequency with which they receive their income. There are those who teach that all charitable acts must be done \"through the church\" so that \"the church will get the glory.\" All of these rules have grown out of interpretations of 1 Corinthians 16:1, 2, with other unrelated texts brought to bear. But (1) Paul states that giving was not a command; (2) those in Macedonia who were poor were not asked to give; (3) the church in Corinth was in existence for four years before asked to contribute; (4) it was a matter of congregational discretion as to whether they would participate; (5) the gift was voluntary—not an exaction of law. Most commentators agree that the money was collected at home and kept there until delivered to Paul's messenger. By no means can \"giving\" be construed to be an \"act of worship\" and no such act was ever an identifying mark of \"the Lord's church.\""+abstractor_text+"BDL"; msg['28_11a'] += box_footer; msg['28_12a'] = "";
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Examines the \"God is dead\" theology of Thomas J. J. Altizer and makes observations regarding the irrelevancy of the response of \"Churches of Christ\" to this and other questions confronting the intellectuals of our day. Suggests seven things Churches of Christ must do if they are to have an impact upon thinking minds on college and university campuses: (1) become relevant to the lives and conflicts of men and women in our present world; (2) recapture the vital unity of the Spirit; (3) seek new ways of demonstrating the workability of our plea for unity in diversity; (4) be forthright in our dealings with the world and quit using propaganda as bait with a hook concealed; (5) free our missionaries on foreign fields from sectarian restraints; (6) follow Jesus into the world by infiltrating the neo-pagan intellectual world of our day; (7) recapture the word \"witness\" in our confrontation with the world."+abstractor_text+"BDL"; msg['28_12a'] += box_footer; msg['28_12b'] = "";
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Expounds upon the four dimensional power of love as set forth in Ephesians 3:14-19 (from which the title of the bound volume of Mission Messenger for 1966, Deep Roots, was taken). Observes that God not only supplies a knowledge of what is required through his word, he supplies the strength to accomplish it through the power of the Spirit. That power is the power of Christ's own love. It is a love that is unlimited, that never stops to count the cost or to ask what the stakes are. One who knows this kind of love knows something that is beyond knowledge—it cannot be attained to merely by the study of books, not even a sacred book. It is irrational by every standard of judgment on earth. But to surrender to it is to have fulness of being. Love is the only power which can span the gaps of a broken fellowship. There is no limit to its faith, its hope, or its endurance."+abstractor_text+"BDL"; msg['28_12b'] += box_footer; msg['29_01a'] = "";
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An introduction to a series of essays to be published throughout the current year under the same title as this essay. Informs that the year will be devoted to a study of words used by the Holy Spirit. Further states that the design of the study is to edify the brethren by sharing with them the result of intensive research which seeks to lay hold upon the thoughts of God by grasping the words of God."+abstractor_text+"BDL"; msg['29_01a'] += box_footer; msg['29_01b'] = "";
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According to 1 Peter 2:21, Christ left us an example after which to pattern our own lives. Each of us should measure our lives by His, not by another for whom we have admiration. In Hebrews 12:2 we are told that Jesus is the archegos or \"author\" of our faith. He marked the path, put up signs to warn of danger spots, and left encouraging notes along the way. Thus it is that Jesus marked out the trail and finished the course, showing what it means to have real trust in God."+abstractor_text+"BDL"; msg['29_01b'] += box_footer; msg['29_01c'] = "";
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Short essay in which the concept of humility is defined. It is observed that the Christian is to wear humility like a garment, \"clothed with humility.\" It is our badge of subjection, identifying us as slaves in the service of Christ."+abstractor_text+"BDL"; msg['29_01c'] += box_footer; msg['29_01e'] = "";
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In the interest of inspiring a definite strategy for waging peace, six guidelines are suggested: (1) Acknowledge our guilt for perpetuating partisan principles and positions inherited from our fathers; (2) Restore the cross of Jesus to the center of all Christian concern; (3) Recapture the local autonomy of the congregation in truth as well as in theory; (4) Recognize that fellowship is not endorsement but a family relationship produced by the indwelling Spirit in children of God; (5) Begin at once to recognize both privately and publicly all of God's children and our brethren; (6) Substitute meaningful dialogue for debate. We can unite in Christ without any of us giving up any truth he has ever held."+abstractor_text+"BDL"; msg['29_01e'] += box_footer; msg['29_01i'] = "";
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Observes that for brethren within many segments of \"The Church of Christ\" the kingdom of heaven is circumscribed by their factional fence, and their factional journals are used as paper curtains to assure that the only light that reaches those within is filtered through the party organ. But this type of tyranny is not limited to editors. In many areas the minister of the local \"Church of Christ\" is the self-appointed umpire for the index expurgatorius. To reach those inside one must go over or around the preacher, otherwise they will never know anything except what he wants them to know. All sectarianism is alike in attitude. It always uses the same old weapons—censorship, boycott, and threat of excommunication. But better days are coming. The Spirit is mightily at work! The day of sectarianism is doomed."+abstractor_text+"BDL"; msg['29_01i'] += box_footer; msg['29_02a'] = "";
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Makes a proper distinction between jealousy and envy, which the careless student thinks of as synonymous. While envy is always sinful, jealousy may be either good or evil, depending upon its object. God is referred to as the \"Lord, whose name is Jealous\" (Exodus 34:14). To be jealous is to be struck full of passion, or to be inflamed with intense desire or longing. To envy is to look at from the wrong angle or from a contrary direction. Jealousy is always related to fear, frightened at the prospect of losing what it claims and cherishes. Envy is accompanied by suffering, pained to see another enjoy and experience what it covets for itself."+abstractor_text+"BDL"; msg['29_02a'] += box_footer; msg['29_02b'] = "";
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Observes that men often misunderstand 2 Corinthians 10:5 in which Paul says \"The weapons of our warfare are not carnal.\" The false teachers at Corinth were charging him with a policy of double-dealing. His real conflict is not with men but with their deceptive fantasies, or sophistries. Our weapons must be adapted to the kind of war being waged. The opposite to deceptive fantasy is true knowledge of God and this must be the weapon with which we storm the ramparts and capture the fortress of human minds."+abstractor_text+"BDL"; msg['29_02b'] += box_footer; msg['29_02c'] = "";
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The word minister (diakonos, from dia, through, and konos, dust) is never used in the new covenant scriptures to designate any specific or exclusive form of service. Rather it designates every form of service. Every Christian is a minister if he serves God and his fellows. One enters the ministry at baptism. We must recapture the primitive concept of the universal ministry or continue enlisting soldiers who never intend to fight. Any sign with the names of the ministers of a congregation should contain the whole roster."+abstractor_text+"BDL"; msg['29_02c'] += box_footer; msg['29_02e'] = "";
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Not a single segment of the \"Church of Christ\" is escaping the spirit of reform. An enlightened membership is beginning to break the stranglehold of spiritual bureaucracy. Some are discovering that Romans 14 was written to tell brethren how to treat one another in spite of differences. Some in the factions are starting to receive their brethren as God received them. Nothing will stop the great revolution that is now underway. There are already signs that the power of editors is on the wane, that the sheep on the hills are beginning to struggle homeward. Some day there will be one flock. That day is coming."+abstractor_text+"BDL"; msg['29_02e'] += box_footer; msg['29_02f'] = "";
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Although The Church of England, often referred to as The Old Lady by the British, is regarded as being a little doddery and senile, living in the past and with nothing worthwhile to contribute to the present, the church of God is ageless and timeless, speaking to men where they are and as they are. It is vibrant, rejoicing, exuberant, filled with faith and filling others with hope. While it is the fate of every sect to grow old, the one body can never die as long as its head lives. And anything for which men can now give statistics of membership is nothing but a sect. The church of God is composed of all the saved of all the earth."+abstractor_text+"BDL"; msg['29_02f'] += box_footer; msg['29_02g'] = "";
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Just as Nero fiddled while Rome burned, many of our brethren are focused on what is inconsequential and irrelevant to the burning issues of our time. Rather than being actively concerned about the men who are dying in the jungles of Vietnam or the multitudes of people who are threatened with starvation, most of our brethren are busy giving lengthy orations on things the world happens to be ignoring—such as whether it's alright to eat in the meetinghouse or whether the Herald of Truth violated congregational autonomy."+abstractor_text+"BDL"; msg['29_02g'] += box_footer; msg['29_02h'] = "";
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The legend of the baobab tree is that the devil picked it up and thrust its branches into the ground leaving the roots sticking up into the air. In a lot of areas this appears to have happened to the church, where things are the reverse of what they were in the beginning. The church will never turn the world upside down until we get the church right side up. If it claims to be like Jesus it must be willing to minister—not be ministered to—and willing to give its life in order to gain it. Many congregations are like the baobab tree, fat tubs, preoccupied with their own little rounds of trivia, living for self, loving their own concerns, leaving the world to flounder in a morass of problems, with no helping hand extended for fear of getting the robe of righteousness soiled and sticky."+abstractor_text+"BDL"; msg['29_02h'] += box_footer; msg['29_02i'] = "";
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The \"institutional church\" in our day, like the fictitious headless horseman in the story of \"Ewen of the Little Head,\" has lost her head yet is so designed, drafted, and departmentalized that she can function automatically, spasmodically and by reflex action, unaware that the Spirit has departed from her."+abstractor_text+"BDL"; msg['29_02i'] += box_footer; msg['29_02j'] = "";
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Like the bedbugs used in Vietnam to sniff out the enemy, many things considered at one time to be devices of Satan are now being used to arouse concern for the Christian concept and to whip Satan over the head."+abstractor_text+"BDL"; msg['29_02j'] += box_footer; msg['29_02k'] = "";
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Brotherhood derives from fatherhood. Fellowship is the result of mutual sonship. Of most importance to God is the maintenance of the family relationship. Making peace with a brother is more important even than bringing a sacrifice to God. Men have broken up God's children into warring clans. This is a sin of the deepest dye. It is a grave offense against heaven to make any opinion the basis of our recognition of one another and of our oneness in Christ. The recapture of the true meaning of brotherhood is the most important task of the fragmented church."+abstractor_text+"BDL"; msg['29_02k'] += box_footer; msg['29_03a'] = "";
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Noting the recent example of B. L. Wittenbrink of assailing his Catholic hierarchy for a preoccupation with relatively trivial concerns while ignoring human needs and injustices, observes that we in Churches of Christ are able to pass by on the other side, wholly oblivious to the frightful agonies which affect human personalities. Suggests that members of Churches of Christ pray for God to raise up reformers among us with the bravery of some within the Roman pale."+abstractor_text+"BDL"; msg['29_03a'] += box_footer; msg['29_03b'] = "";
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Decries the abuse and misuse of talent as brilliant and erudite members of the body are consigned to the role of silent spectators of a well-managed drama performed exclusively by one man hired for that purpose. Asserts that every gift is intended to be exercised and that it is the duty of the congregation to provide an opportunity for the growth and development of every member to his highest potential. Observes that it is by teaching that one really grows in all of his mental faculties. Notes that it is useless to pretend that we are interested in restoration of primitive Christianity unless we include a realistic return to the priesthood of all believers and the ministry of all the saints."+abstractor_text+"BDL"; msg['29_03b'] += box_footer; msg['29_03d'] = "";
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Satan has deceived us into adopting the fallacy that purity of doctrine can only be secured by separation from brethren who differ with us. Our divisions are proof that we have denied the scriptural injunction to guard the unity of the Spirit in the bond of peace. We are as divided as if God had commanded us to do so, and we willfully perpetuate our parties under the guise of fidelity to Christ. Anyone can see what the will to divide has done to us. Res ipsa loquitur (the thing speaks for itself)!"+abstractor_text+"BDL"; msg['29_03d'] += box_footer; msg['29_03f'] = "";
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Fellowship in Christ is the sharing of the life of the Holy Spirit. Fellowship is not endorsement or Jesus could not be in fellowship with any of us. Neither is it perfect conformity or none of us could be in fellowship with Jesus. Our hope of heaven is not contingent upon our freedom from error but upon our attitude toward it. We must receive one another as He receives us all."+abstractor_text+"BDL"; msg['29_03f'] += box_footer; msg['29_04a'] = "";
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The term \"free moral agent\" is redundant and unnecessary since by definition to be a moral agent is to have the freedom to choose between moral alternatives. He must exercise that right by using the power of discrimination which weighs alternatives and guides to decisions. Such decisions must be governed by an ultimate, however, if they are to become a guideline for life. All law, so far as man is concerned, is summed up in love—an act of will—directed toward God and man. To love God is to give him what he deserves—to reverence him. This doesn't require a continual consciousness of God since God is served and glorified in every pursuit of life when we are wholly surrendered to him, having made him the supreme preference of our lives."+abstractor_text+"BDL"; msg['29_04a'] += box_footer; msg['29_04b'] = "";
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A number of Bible related quotations of interest to the author gleaned from sources he has read."+abstractor_text+"BDL"; msg['29_04b'] += box_footer; msg['29_04c'] = "";
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Whatever one makes a test of fellowship becomes the center of his life and thought, and the rope of the party will allow him to crop the truth only so far. But a great transformation will come. Brethren will start pulling up their stakes and moving closer to our Lord as the only center of their lives—tethered to the stake which God drove down at Golgotha. The only rope about our necks will be the invisible cord of love."+abstractor_text+"BDL"; msg['29_04c'] += box_footer; msg['29_04e'] = "";
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Our greatest danger in the restoration movement is not the frontal attacks of atheism, skepticism, and agnosticism but from \"spiritual gribbles\" (gribbles are marine crustaceans that gnaw away at underwater wooden structures until they weaken and fall). Many brethren have not caught the spirit of the Spirit and they bore away at controversial matters and build parties and sects around their views. The restoration ideal has not been successfully attacked by its enemies. It has only been made to appear ridiculous by its friends. The depth of a man's love for God may be measured by the nature of the things which he allows to separate him from his brothers."+abstractor_text+"BDL"; msg['29_04e'] += box_footer; msg['29_04h'] = "";
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The apostle Paul found himself in a \"strait\" between two conflicting desires, having a desire to \"depart\" and be with Christ (Philippians 1:23). The word \"depart\" (Greek, analuo) was used by the Greeks to express (1) the act of loosing the moorings of a ship to set it free, (2) the act of taking down a tent after the battle to return home, and (3) the loosing of the yoke or saddle girth to remove the burden from the back of a pack animal. In death the loads of life are lifted, the burdens taken down, and the spirit is set free. We can readily see why Paul, writing from prison, would want to depart."+abstractor_text+"BDL"; msg['29_04h'] += box_footer; msg['29_04i'] = "";
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A correspondent laments that prominent leaders will not acknowledge the contributions of Leroy Garrett and this author to the ferment of thought and allow them to speak at the ACC lectureship. The author notes that the history and nature of reforms remind us that one must be dead at least 100 years before existing structures acknowledge indebtedness to its reformers [although Leroy Garrett spoke at the ACU lectures in 2008—BDL]. Asserts that what is important is the cause—we are all expendable. Should we go to our graves \"unwept, unhonored and unsung\" it is of no consequence. The nature of reforms indicates that reformation will come, but it will come gradually and almost imperceptibly. Everyone will deny they are changing but all will be doing so. As Jesus becomes more important to us, so do our brethren. Suggests we not get perturbed about recognition for a couple of earthen vessels. Notes, \"If we were to hold our peace the stones would cry out.'\""+abstractor_text+"BDL"; msg['29_04i'] += box_footer; msg['29_05a'] = "";
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It is the responsibility of each generation to work out its own technique for effective encounter with \"its world.\" Today we have an intellectual revolution. Higher education is the real battleground for the mind of modern man. While the strategy of many has been to withdraw and create artificial worlds of their own, talking only to each other and making the walls of their barricades thicker, the community of saints must recapture this territory from which it has retreated. We must (1) lose our anti-intellectual bias, (2) conquer our awe of degrees, and revere all men for their work of faith and labor of love, and (3) recapture the field of higher education for the Christian dynamic."+abstractor_text+"BDL"; msg['29_05a'] += box_footer; msg['29_05b'] = "";
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Many among us have made grace meaningless by legalism. They believe that the function of grace was to bring another law. They cannot distinguish between a written law and life in Christ from the indwelling Spirit. If we are to make grace meaningful we must restore to it the meaning attached to it by the Spirit after appropriating it from the Greeks and using it to describe God's giving of Himself in Christ. There are no conditions attached to grace. All one must do is to reach out and take it, but the reaching is not a condition attached. It is merely a means of appropriating it by the individual. But acceptance of it requires utter negation of self, which pride resists. While the grace that brings salvation teaches us, grace is the teacher, not the act of teaching nor the thing taught."+abstractor_text+"BDL"; msg['29_05b'] += box_footer; msg['29_05c'] = "";
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Notes that the Greek words translated \"Godhead\" in Romans 1:20 (theiotes) and Colossians 2:9 (theotes) are not the same. The first refers to the traits of God which may be learned, while the other refers to his person which may be known. In theological terms, these refer to God's transcendence and to his immanence respectively."+abstractor_text+"BDL"; msg['29_05c'] += box_footer; msg['29_05e'] = "";
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Sets forth the opinion that the epistle called \"Hebrews\" was addressed to Palestinian Jews, while the temple was still standing, (1) to counter the lure of defecting again to Judaism and (2) to show that in Christ we have something far superior to that which the Mosaic economy could offer, despite the pageantry and pomp of the temple. God's remedy against defection is to instill a proper understanding of our relationship to Jesus in which every aspect of life is brought under his lordship. To be in Christ is to be plugged into the very source of divine power. There are seven things affirmed about the status of Jesus which indicate the nature of his power: He is the heir of all things, the maker of the worlds, the brightness of God's glory, the express image of God's person, the upholder of all things, the purger of our sins, and he is seated at God's right hand. Here is the power to perform all that life demands of one."+abstractor_text+"BDL"; msg['29_05e'] += box_footer; msg['29_05f'] = "";
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There is an aspect of the party spirit that manifests itself in the glib answer to every human situation. Much of this stems from insecurity. Salvation depends upon being \"right\" on every issue. No one in the parties is in error. All of them have the truth and all disagree as to what it is. The sectarian must \"pigeon-hole\" everyone for its own security. Such a procedure avoids the responsibility of enlightened human contact and exchange. It is simple, easy and quick—too simple to be Christ-like and just simple enough to be Pharisaical. God never lumps people off. He deals with each person where he finds him. There are no easy answers, no simple solutions. However, security doesn't lie in having all the right answers but being in the right person. Rather than drafting decrees to cover every exigency we are better off if we relax in his arms and treat others as we would be treated."+abstractor_text+"BDL"; // msg['29_05f'] += box_footer; msg['29_05f'] += " [ Close ] ";
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Every institution is built upon a principle to which it traces its inception, which determines the nature of the institution. The community of believers is built upon the historical fact that God has manifested himself to the rational beings whose chief purpose in existence is to glorify Him. To that end divine disclosure was essential. It was afforded in three aspects—creation (the power of God), incarnation (the person of God), and revelation (the purpose of God)."+abstractor_text+"BDL"; // msg['29_05h'] += box_footer; msg['29_05h'] += " [ Close ] ";
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Heirs of the restoration movement seem to have a mistaken view of mission which has kept them from effective encounter with the world. Within our monastary walls we are insulated from the world. But fresh winds are creeping through. There is a revolt against making God a partisan ruler who is mad to like what we like and hate those we hate. There is an uneasiness over the compartmentalization of life in which worship is reserved for certain times, places, and structures. Perceptive saints believe that every thought, motive, and act rendered in reverence is worship. There is a revolt against \"phony charity,\" which dubs as the \"social gospel\" any real compassion for human misery that never counts the cost or gain. The gospel of our Lord is not anti-social. When he ransomed man he deliverred the whole man. As His body upon earth we must be concerned with every aspect of life."+abstractor_text+"BDL"; msg['29_06a'] += box_footer; msg['29_06f'] = "";
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Our concern in taking the world for Christ is often not to find where stark need exists but where we can find a building site. We cannot always retreat from reality to the affluent suburbs. We must go back into the world, some of which is messy and often bloody. To be effective in the inner city we must go there and get accustomed to the conditions on the ground. Often we are held back because we have no church building. But meeting in an apartment as a \"church in the house\" may be more appropriate. While it is not wrong for saints to own communal real estate we are at fault in our reasoning when we use the lack of church-owned real estate as an excuse for not penetrating an area."+abstractor_text+"BDL"; msg['29_06f'] += box_footer; msg['29_07a'] = "";
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The restoration principle has been opposed as being inherently divisive. Proposes to define, outline, analize, describe, and tell why it is a valid approach to unity. Restoration does not mean the reproduction in our day of any congregation mentioned in the new covenant scriptures nor the duplication of customs and conventions of a long-departed generation. Restoration in volves stripping away the accumulation of philosophic opinion, metaphysical speculation, and theological interpretation which have obscured the message of heaven. While the current call for renewal by our religious neighbors is commendable, renewal requires a return to a previous state—the very thing that is condemned by many who are critical of the restoration principle. Renewal, however, can only come through a recovery of the apostolic proclamation, purpose, and power. The apostles were uniquely commissioned as ambassadors whose message is to be accepted as authoritative, since they spoke in behalf of Christ. Their authority was not to cease with their death. The life of their message was permanent. Restoration means the recapture of the importance and relevance of the message from heaven. True unity is that given by the Spirit. It is not our to discover a way to achieve it but to recover and receive it. Every person who responds in God's own way to God's own gospel is made a member of the one body, the members of which will be varied in degree of knowledge, temperament, disposition, social status, and race. Concludes with a list of seven items which are valid for recovery of the design of God for the community of believers in our day."+abstractor_text+"BDL"; msg['29_07a'] += box_footer; msg['29_07b'] = "";
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An investigation of the modern ecumenical movement with the restoration movement which began in the autumn of 1809. Both movements hold in common: (1) A conviction that schisms among Christians constitute a scandal to the church; (2) a belief that the prayer of Jesus for unity can be understood and answered; (3) an acceptance of the proposition that Jesus is Lord; (4) a goal of one church as the body of Christ, on earth; and (5) a relevance to our age, its culture and society. Areas of difference include: (1) The revelation of God is incomplete and open-ended; (2) the apostles simply recorded the struggle of a primitive people to discover truth; (3) man is free under God to experiment with religious structure upon the basis of present utility; (4) there is no definitive response to the Good News universally binding upon or demanded of mankind, but each man may surrender to God upon his own terms; (5) the essential thing being to hold up the light, the instrument for doing so is purely incidental and expendable. Concludes with the assertion that renewal must begin with a renewed interest in searching the sacred scriptures, noting that we must either receive the word of the Lord, or reject the Lord of the Word."+abstractor_text+"BDL"; msg['29_07b'] += box_footer; msg['29_07c'] = "";
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Recounts the radical reformation of Josiah, king of Judah, and the impact upon his kingdom of having discovered the book of the law of the Lord in the temple at Jerusalem. Then observes that there has never been a religious reformation worth mentioning that did not result from rediscovery of the Word of God and its importance to life. Notes that a great revival was sparked by John Wycliffe's translation of the Word into English. And it was to scripture that Martin Luther made his impassioned appeal before the German emperor and the Imperial Diet at Worms. Observes that in his \"Declaration and Address,\" with which the restoration movement began, Thomas Campbell proposes \"to patronize nothing but the inculcation of the express Word of God.\" Concludes that renewal will only come through recovery of the dynamic of God."+abstractor_text+"BDL"; msg['29_07c'] += box_footer; msg['29_08a'] = "";
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Ours is a ministry of healing through reconciliation. If we are to speak meaningfully to the intellectual world we must (1) cease to identify with any sect or fragment in a divided Christendom; (2) project the community of saints as large enough and flexible enough to embrace all who have been received by Christ; (3) make it clear that the ordinances of God (baptism and the Lord's Supper) are not partisan administrations; (4) communicate to the world of our day the Message in a manner that is understandable and relevant. The world is still open for a non-sectarian plea, but it is not receptive to such a plea made by sectarians."+abstractor_text+"BDL"; msg['29_08a'] += box_footer; msg['29_08b'] = "";
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In response to the question \"Just what are you trying to do?\" the author explains his mission and message, his view on baptism, his preaching, and his present aim—to get those in all factions to recognize that all of us are brethren and start treating each other as such. States clearly that he is not trying to get groups together, as that would do not good if their hearts were not changed."+abstractor_text+"BDL"; msg['29_08b'] += box_footer; msg['29_08d'] = "";
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With each scientific breakthrough the question is asked, \"What does this do to the concept of God?\" Such was the case with Surveyor 3 that landed on the surface of the moon. Notes that it should be expected that creative intelligence can produce a complex machine, but the complexity of Surveyor 3 can't compare with that of man. Our concept of God should only be disturbed if Surveyor 3 were to make a man from the dust of the moon and give him life. While expressing support for space exploration, regards the space race as a little silly, indifferent toward world poverty, and sometimes careless. Expresses concern that we not make a garbage dump our of the moon like we have with the earth. While the Russians may be godless, God is not Russianless. While they may have defamed God by turning their cathedrals into museums, notes that we have done the same thing but we still pretend to \"worship\" in them. While the Russian cosmonaut reported that he had not seen God up there, we should be worried if he had, and worried mroe if God had not seem him."+abstractor_text+"BDL"; msg['29_08d'] += box_footer; msg['29_08f'] = "";
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After affirming a belief in the existence of the devil, considers the strategy he might use against \"a project to unite the Christians in all of the sects.\" Then examines the schemes Satan has used to deceive the heirs of that \"noble experiment\" into thinking that the way to be faithful to their leader was to slash his body to ribbons. Notes that after a century of civil war a generation has arisen that is questioning the assumptions and influences upon which the party spirit has fed. Predicts that one day our brethren will be able to distinguish between the coat handed down by their fathers and the robe of righteousness handed over by the Son."+abstractor_text+"BDL"; msg['29_08f'] += box_footer; msg['29_09a'] = "";
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In response to a letter objecting to the author's teaching on fellowship, notes the inconsistency with which brethren categorize things as matters of faith, matters of opinion or matters of indifference. Calls attention to the absence of scriptural authority for asserting the prerogative of defining for others what constitutes matters of faith or matters of opinion. Points out that \"the Christian Church\" and \"the Church of Christ\" are not churches at all but factions which grew out of a nineteenth century unity movement. There is only on church. Consequently one cannot fellowship error, but those who are in the fellowship of the Spirit are in the fellowship with every child of God on earth—all of whom are \"brothers in error,\" as there are no other kind. Notes that the faith that saves, which is to be proclaimed, is not the same as personal faith (Rom. 14:23) that is to be kept between oneself and God. Too many of us equate God's revelation with our interpretation and conclude that because one is infallible the other must also be."+abstractor_text+"BDL"; msg['29_09a'] += box_footer; msg['29_09b'] = "";
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The divine purpose is not the selfish gratification of one, but the salvation of all. We must each examine our freedom and rights to assure that we do not violate the moral restraints imposed by God. Guidelines for interpersonal relationships are suggested: (1) There are values superior to individual rights; (2) No individual can insist upon his own rights to the destruction of the right of others; (3) The strong individual in Christ is the one who is willing to forego his personal rights for the common good. On the other hand, there are certain freedoms which should be cherished and defended: The liberty (1) to examine and search the scriptures personally; (2) to form conclusions and render judgments upon the basis of personal understanding; (3) to implement one's understanding in his own life; (4) to be judged by conscience and Christ, to stand or fall to one's own master; (5) to serve in a congregational capacity with those whose joint service appears most compatible to one's understanding. But one must be restrained with regard to (1) binding his deductions as terms of communion; (2) making a personal interpretation a test of fellowship; (3) forming a party around his deductions; (4) placing a stumbling block in a brother's way; (5) imposing his thinking upon a congregation as a condition of recognition as brethren; (6) assisting any congregation in excluding any other."+abstractor_text+"BDL"; msg['29_09b'] += box_footer; msg['29_10a'] = "";
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Christianity was designed to penetrate a pagan culture, but Christians are a growing minority group. Our hope is in his helmet that guards the rational processes. We must recapture the secret of the electrifying results of the primitive saints. It was faith in a Message that was the dynamic to save. The primitive saints were living reproductions of Christ. They were characterized by service and giving. They had no concept of simply \"going to church.\" At their meetings they reported results of their encounters with the Enemy and went back to the battlefield to fight. Today we have been deceived into thinking of the body of Christ as the institutional church into which we gather as stockholders but do not go back into the conflict. The church has come between us and Christ. Current membership is made up of paying observers who did not enlist to fight. Our hope lies with the small pocket of concerned ones who are distressed by the difference between profession and practice. These, like leaven, must penetrate the masses at the expense of their own existence. We have been victimized by the Enemy into dividing our forces into clergy and laity. Such an idea is foreign to God's program. We must make clergy of the laity. We must recognize that public proclamation of the Word is only one form of ministry—not the only form. The universal ministry of the saints is the dynamic which can change our modern world."+abstractor_text+"BDL"; msg['29_10a'] += box_footer; msg['29_10b'] = "";
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Rejects the notion that all who never heard of Jesus will be eternally lost. Observes that the foundation of faith is the belief of testimony. Where there is no testimony there can be no faith. But intellectual assent is not the faith that saves because all intellectual states are involuntary. The faith which saves is an act of the will—a voluntary surrender or commitment of the whole being. One can only believe to the extent that he understands. Involuntary ignorance is never a sin and cannot be. Absence of faith is a mere vacuum, an unreality, and no one will be eternally doomed because of that which is unsubstantial. No honest intellectual doubt or distrust is the unbelief that damns. Such an intellectual state has no moral character. Disbelief or unbelief will no doubt damn because it is an act of the will. It is the rejection of truth. But there must be revelation before there can be unbelief. There can be no unbelief further than there is light. Where the gospel has never been heard there is no unbelief of the gospel as there is no belief of it, and there is no indication that God will damn those who have not heard and do not know. However, Jesus said, \"No man cometh unto the Father except by me.\" Any person who is saved will be saved by the merit of the sacrifice of Jesus. He is the only access to the Father. Those who are accepted because they are not responsible—infants, imbeciles, those born prior to Christ, and those who never hear the gospel—come under the blood, as does every responsible person who is saved!"+abstractor_text+"BDL"; msg['29_10b'] += box_footer; msg['29_10d'] = "";
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Every century has produced movements to restore the primitive order of Christianity. Historically such movements originate in reaction and revolution, and generally gravitate into other sects with their own institutions, organization, and vested interests. The search for truth gives way to the defense of traditional positions, and adherents fragment into parties, intensifying the very situation which the movement was created to alleviate. A sect creates its own little world and equates it with God's big one. Historically no sect ever returns to a movement status. In the case of our own movement the hope of creating an exception to \"the law of sectarian progression\" lies in the renewal through recovery of the concepts and ideals which launched the movement in 1809. We must (1) once more become a unity-oriented people; (2) affirm that \"the Church of Christ upon earth is essentially, intentionally, and constitutionally one\"; (3) make a clear distinction between the divine revelation and human interpretation of it. We can never be a genuine movement for unity so long as we postulate that oneness depends upon attainment to the same level or degree of knowledge."+abstractor_text+"BDL"; msg['29_10d'] += box_footer; msg['29_11a'] = "";
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In the \"church of the firstborn (Hebrews 12:23) the word \"firstborn\" is plural and has reference not to Jesus but to the saints whose names are written in heaven. God's children are so designated because God claimed the firstborn of Israel as His own. They were his by right of adoption. The Hebrews understood this so the writer had to make no explanation. When the word \"church\" is used properly in a universal sense it must embrace every saved person in the universe. When employed to designate the saints in a given city it must include every saint of God in that city. It is easy to equate the limits of God's grace with the boundaries of our acceptance. If, as John observed in his Revelation, the throng of those in heaven who have \"washed their robes and made them white\" was such that no one could count, it seems unlikely that the number on earth can be counted. The brotherhood of believers is as vast as God's redemptive love. "+abstractor_text+"BDL"; msg['29_11a'] += box_footer; msg['29_11b'] = "";
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Repentance involves (1) taking a second view of sin—a rational view—and then (2) changing the mind as a result. God's kindness, tolerance, and patience are intended to guide the transgressor to a change of heart, a change which is moral in character. Conviction of sin, consciousness of guilt or a recognition and fear of retribution are all passive states and thus cannot have moral character attributed to them. Repentance, for the same reason is not sorrow for wrongdoing nor grief for its consequences. They may cause one to take a second view of life and therefore lead to repentance, but they are not of themselves repentance. Repentance is an act of volition, a positive phenomenon of the will—a deliberate choice involving a complete change of purpose and intention made in the full light of intelligence. All life can be summed up in two terms—selfishness and selflessness. Repentance is the act of turning from the former to the latter by a surrender of the self to Jesus as Lord. Consequently the penitent loathes sin and recognizing that he cannot win the conflict by himself, places himself, through full commitment of self, in Him, where sin is not imputed or counted unto self, for he has no self. Self has been crucified. Impenitence is not the love of sin, it is an act of the will, a voluntary choice to pursue one's course, taken in full light of the consequences. It is rooted in the worship of self—installing self as usurper of divine prerogatives—an obstinate state of mind, determined to be served at all costs."+abstractor_text+"BDL"; msg['29_11b'] += box_footer; msg['29_11d'] = "";
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While all we do should be done to glorify God, when the saints are assembled all activities should be aimed at edification (1 Corinthians 14:26). Among the spiritual gifts, prophecy was to be preferred, since it has as its objective to edify, exhort, and comfort. Edification means to build up, to instruct, to promote spiritual growth. Exhortation has to do with motivating or stirring up, inciting to action. Comfort has to do with encouragement, to strengthen. To build character, to stimulate the will, to strengthen the spirit—these should be the aim of the assembled saints."+abstractor_text+"BDL"; msg['29_11d'] += box_footer; msg['29_11g'] = "";
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In Colossians 3:4, Paul sums up the hope of the believers. J. B. Phillips translates his statement as \"One day, Christ, the center of our lives, will show himself openly, and you will share in that magnificent denouement.\" The word denouement (to untie a knot) refers to the final revelation or occurrence which clarifies the nature and outcome of a plot. The coming of Jesus will make all else in God's program for the universe fit into place. It is the key to all of the mysteries of life through the ages."+abstractor_text+"BDL"; msg['29_11g'] += box_footer; msg['29_12a'] = "";
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Quotes Alexander Campbell's statement in 1938 that \"the good cause of the restoration . . . is plead with increasing success and prosperity . . . .\" Asserts that the same words may be used to describe the influence of a growing movement for renewal upon the splintered and fragmented body of restoration heirs. Gives examples from personal correspondence and recent events. Restates the \"thoughts on fellowship\" about which he began to write some ten years prior: (1) Fellowship is the sharing of the common life created by the indwelling Spirit of God, a state into which we are called, not something to be extended or withdrawn. (2) Harmony is not essential to fellowship but is the goal of those in fellowship. (3) Fellowship is not the endorsement of another's position or views. God did not endorse a lot of things done by the saints in Corinth but they were in his fellowship. (4) Fellowship is not contingent upon unanimity of opinion. The only unity available to thinking men is unity in diversity. The unity of conformity must first reduce men to robots. (5) Equality of spiritual knowledge is not the foundation of fellowship. Jesus would be lonely if he eliminated all of his \"brothers in error.\" Concludes by explaining how he has avoided creating another faction. "+abstractor_text+"BDL"; msg['29_12a'] += box_footer; msg['29_12b'] = "";
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The English word \"scruple\"—from scrupulus, \"a small sharp stone in the shoe\"—is used by J. B. Phillips to translate dialogismos in Romans 14:1. A scruple is the fruit of conscience which has been impregnated by doubt. The apostle uniquely enjoins that when two try to walk together while one has a pebble in his shoe, the one who does not may have to slow down voluntarily to walk with his brother. He who is free from scruples should never have contempt for his brother who does because (1) God has received them both, (2) both belong to a common master, (3) each must act according to personal conviction, (4) premature judgment of the other is playing God, (5) a thing which is right in itself is wrong for one who has the conviction it is wrong, (6) a brother must never be sacrificed to gratify self, and (7) all are to pursue things that promote peace."+abstractor_text+"BDL"; msg['29_12b'] += box_footer; msg['29_12d'] = "";
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Rome's greatest error was to equate persistently held unorthodox opinions with heresy. Yet to seek to regulate men's opinions by threat, or to alter them by force or coercion, is to make hypocrites of the weak and martyrs of the strong. Every faction skims off the brains from the top and retains the mass of the unthinking below. Every protest movement throughout history began as a rebellion against intolerance and ends by becoming more intolerant than that which it abandoned. The persecuted of yesterday becomes the persecutor of today. Those who react against the power structure (e.g., Tertullian, Luther) act differently when they create a power structure of their own. The heroes of today were the heretics of yesterday. No generation ever recognizes its own prophets. There are two persons humanity can never tolerate—a man who lives too far below their standard, and the one who lives too far above it. They imprison the first and crucify the second. All the nails that ever fastened men to a cross came from a box labeled \"Heresy.\""+abstractor_text+"BDL"; msg['29_12d'] += box_footer; msg['29_12f'] = "";
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Highlights from a conversation with Matthew Ikeda, a young Japanese doctoral student, about the motivation behind the loss of young intellectuals to the drug culture, and about the attitudes and practices of many foreign missionaries, notably those who tend to confuse western culture with citizenship in the kingdom of heaven. Notes that we do not take Christ to Japan, for He has already been there."+abstractor_text+"BDL"; msg['29_12f'] += box_footer; msg['29_12g'] = "";
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A review of Alexander Campbell's book, Family Culture; or Conversations in the Domestic Circle at the Carlton House, published in 1850. In the book the reader is present during family devotions and Bible study which occur in the early morning and in the evening. The family is taken through a thorough study of the first twenty-two chapters of Genesis and discussions on Luke's account of Christ."+abstractor_text+"BDL"; msg['29_12g'] += box_footer; msg['29_12h'] = "";
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Responds to a question concerning statements in a previous article (Belief and Unbelief) and how they relate to 2 Thessalonians 1:8, which speaks of (1) those who \"know not God\" and (2) those who \"obey not the gospel.\" Points out that a man cannot decide to be under the Lordship of Jesus if he never heard of Jesus. Whereas the entire world of rational beings has testimony related to God in nature. When man, by reason, follows this clue to its logical end he will either acknowledge God or reject him. To act out of reverence for God in the light available unto one is to \"know God\" as the term is here employed. There is a vast difference between a refusal to acknowledge that of which you have heard, and involuntary ignorance which you cannot help."+abstractor_text+"BDL"; msg['29_12h'] += box_footer; msg['30_01a'] = "";
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Makes numerous historical observations regarding the geographical setting of Peter's great confession of Jesus as the Messiah at Caesarea Philippi. Concludes that it was the fact of the Messiahship that constitutes the \"rock\" upon which Jesus promised to build his ekklesia which, it is suggested, is best translated by the word \"community.\" Goes on to explain the meaning of the word ekklesia and the origin and development of the word \"church\" and its use by the translators of the King James Version. Concludes by responding to questions raised by those who read the essay in advance of its publication."+abstractor_text+"BDL"; msg['30_01a'] += box_footer; msg['30_01b'] = "";
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Declares that he wishes to be a Christian, and a Christian only, but does not wish to be a part of a \"Christian only\" party. Being a Christian only makes it possible to share in the truths of all other Christians without sharing in the errors that give them their distinctive, hyphenated identities. Considers himself to be a catholic, baptist, methodist, presbyterian, episcopal, one of the brethren, one of the united brethren in Christ, a friend, part of the church of God as well as the church of God in Christ, a protestant, a conservative, and a liberal, in the true sense of each of these terms. Concludes that no sect is big enough to include all the truth or all of the saved. If men will be disciples of Christ Jesus it will be in spite of their parties and not because of them."+abstractor_text+"BDL"; msg['30_01b'] += box_footer; msg['30_01c'] = "";
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Observations concerning the rigidity of the sectarian system within the \"Churches of Christ\" which prompted a letter to the author from a graduate student who complains about the arrogance and dogmatism within the church in which he grew up. The author expresses sympathy with those in scholastic disciplines who are taught to think for themselves, and who find that the one place they are prohibited from doing so is in the congregation. Encourages the student in his decision to \"stay with it a little longer\" and urges \"all of our younger brethren\" not to defect, predicting that we shall win the battle for returning sanity in a movement which has been tearing at its own flesh. Expresses confidence that one of these days we shall see fellowship in its true light and will be able to join hands with all of God's children to bring a powerful witness in our neo-pagan world."+abstractor_text+"BDL"; msg['30_01c'] += box_footer; msg['30_02a'] = "";
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The assumption that the community of saints during the lifetime of the apostles was a smooth-running organization of conformists is shown to be fallacious in light of history and the new covenant scriptures. The primitive saints were not conformists. One congregation differed from another. Jerusalem and Antioch were not alike. There were grave cultural differences which were bridged only by mutual love for the Lord Jesus. Therefore the real goal of restoration-minded believers in our day should be the recapture of the noble spirit of tolerance which preserved the one body from disintegrating under serious tensions and stresses. To love and revere those who differ because they are the offspring of a common Father, and to view the relationship thus established as more vital than the peculiarities of those within it is no task for little souls."+abstractor_text+"BDL"; msg['30_02a'] += box_footer; msg['30_02c'] = "";
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Reacts to a letter from a university student who insists that if he cannot have absolute proof of the existence of God he is ready to abandon what he was taught as a child in order to maintain his \"intellectual integrity.\" Observes that while we must all eventually arrive at a personal and disciplined faith, there may be no absolute proof given the fact that the prover is fallible and all of his proofs must be relative. God is greater than any criteria we have by which to measure. It is a fallacy to assume that everything must be proven to be believed. If God is personal, the real proof of his existence must be person-to-person. To affirm the non-existence of God requires the possession of unlimited knowledge and infinite vision. But if man is powerless to present absolute proof of God's existence, his powerlessness does not constitute absolute proof of God's non-existence. No fact is affected by one's ability or inability to prove it. No scholastic discipline can provide absolute proof of anything. Intellectual integrity is not conditioned upon demand for absolute proof in advance of faith but unprejudiced examination of data with an open mind to testimony which may appear subsequently."+abstractor_text+"BDL"; msg['30_02c'] += box_footer; msg['30_02d'] = "";
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While expressing appreciation for an offer to help dress up Mission Messenger and make it a little more appealing, states that the journal is not an organization and that he is not carrying on a crusade nor leading a movement: that he is weary of institutionalized religion and tired of vested interests and party machinery; that Mission Messenger will remain plain in appearance (it's for plain folks!); that it will die and be buried with him."+abstractor_text+"BDL"; msg['30_02d'] += box_footer; msg['30_03a'] = "";
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After a brief review of the courageous lives of those ancients who died in faith, seeing God's promises only at a distance, observes that a new army of faith, the fellowship of the unashamed, began to form and march under the orders of the Risen Lord, invading every part of the earth and penetrating every stratum of society. Although they had none of the \"advantages\" of any of the machinery deemed essential in our day to promote and procure success, they had three things: a divine relationship through the Spirit, a divine mission with the Spirit, and a divine service in the Spirit. Theirs was the life of the Spirit of life in whose power they went forth conquering and to conquer. Concludes with a challenge to become a vital part of the fellowship of the unashamed—\"Instead of taking danger out of life let us restore it; instead of removing risk, let us renew it.\" We must quit talking about holding services and start to render them. Crosses were not made to sing about, but to carry and to die upon."+abstractor_text+"BDL"; msg['30_03a'] += box_footer; msg['30_03b'] = "";
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Reacts to a copy of a letter sent by a preacher to his congregation, warning them of the ability of Carl Ketcherside to \"completely undermine the church as we have known it . . . as if he had a new . . . commandment . . . .\" The author makes a number of observations regarding his own writings, then notes that \"the church as we have known it\" is not really the body of Christ. We should rather be concerned to return to the community of saints as God wants it. Concludes with other observations related to his own struggle with partisan pride and intolerance."+abstractor_text+"BDL"; msg['30_03b'] += box_footer; msg['30_03c'] = "";
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Acknowledges several personal barriers to service which the Lord enabled him to overcome, resulting in a sense of inner peace and freedom from fear. Then shares the events of a twenty-four hour period of his life in which the Lord opened several doors of opportunity for him to share with others in various discussions. Lists four things which originally acted as mental barriers and made it difficult for him to openly witness to his convictions."+abstractor_text+"BDL"; msg['30_03c'] += box_footer; msg['30_03d'] = "";
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Reflections upon a letter from a college student majoring in art in which the student expresses doubt about the existence of God—that each person creates his own image of God. Observes that modern art thrives upon distortion and seeks to reduce the real to an unreal imagery. While we need to alter our concepts of many things as we mature, to postulate that we invent that about which our concepts alter, and that such alteration is proof of invention is itself and immature concept. The mere ability to conceive of God, and the universal exercise of that ability, seems to constitute a very strong presumption that God exists."+abstractor_text+"BDL"; msg['30_03d'] += box_footer; msg['30_04a'] = "";
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Maintains that the only way God can bridge the great gulf between himself and the world is to penetrate it as Word become flesh. He did this through a Son. Jesus was God incarnate. He came to the world and he calls us to do the same—to be God in the flesh, \"little Christ.\" To go into all the world for him was not a geographical concept. It did not mean covering every mile of every road to contact every man, but accepting the burden and the concern and the sensitivity of every sinful being on earth, wherever that being was. To fulfill our mission we must start as he did. The word of God must become flesh—our flesh. As did he, we must translate the word into life. We must become bridge-builders (pontiffs) so those who inhabit the fragmented world may cross over that bridge which God has built in Christ. We must never forget the purpose of our anointing—to allow the word of God to become flesh in our flesh. This is not a work we can relegate or delegate to others. Wherever one's lot is cast, there is his \"world.\" It is into that world that he is sent as minister, priest, and pontiff."+abstractor_text+"BDL"; msg['30_04a'] += box_footer; msg['30_04b'] = "";
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In an address at Milligan College, suggests a few areas in which we need to revise our thinking in order to recover the power of God for our age. We must (1) quit talking about the symbols of our faith and begin to exemplify the reality of our divine-human relationship; (2) relinquish the hope that we can conquer the world by a group of professionals; (3) develop a strategy for the recapture of those territories from which we have withdrawn and forfeited to the enemy (such as education and science); (4) recover our faith in the attested truth of God so that it may be built not upon the wisdom of men but upon the power of God."+abstractor_text+"BDL"; msg['30_04b'] += box_footer; msg['30_05a'] = "";
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After a series of quotations from several historians of the early church (Celsus, Newman, Fisher, de Pressense, Justin Martyr, Irenaeus, and Tertullian), takes note of those factors contributing to the spread of the faith throughout the known world. Concludes with observations concerning implications for our day: (1) we must recapture the concept of every Christian is a minister of God; (2) we must recapture the concept of the transformed life; (3) We must crucify our prejudices; (4) we must recapture the raw courage of faith; (5) We must recapture the impact of the message of hope."+abstractor_text+"BDL"; msg['30_05a'] += box_footer; msg['30_05b'] = "";
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Response to a letter from a college student inquiring about the nature of God and time. Notes that there is only one honest motive for belief and that is to be intellectually consistent with fact or truth. Cautions that one can make an idol out of a concept as well as out of a tree trunk. Whether Paul Tillich meant to posit a non-personal God from Paul's statement that \"in him we live and move and have our being\" may be questionable, but one would have to wrest the passage in order to do so. Any real approach to God must be predicated upon belief in his existence, and it must include the idea that he is not impersonal. Regarding the concept of time, asserts that what we call time is simply our way of measuring that segment of eternity in which our existence is cast. Time is for man. Neither God nor lower animals would require it."+abstractor_text+"BDL"; msg['30_05b'] += box_footer; msg['30_06a'] = "";
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It is evident that the success of the early Christian movement was due to a divine power shaping its destiny. The secret of their strength is to be found in the following: (1) Their relationship to Jesus was not an organizational one, but personal; (2) Every saint was a soldier, a runner, a fighter in the arena; (3) Their message was not a recital of decrees or a repetition of dogma; (4) They knew the value and power of the fellowship created by the Spirit and found comfort and strength in an association composed of those who rejoiced at the great salvation wrought in their behalf. Observes that in order to recapture the dynamic of the early Christians in our day we must (a) cease to equate our sectarian structures with the one body filled with and impelled by the Holy Spirit; (b) cease to judge loyalty to the King by an attitude toward secondary matters in the Kingdom; (c) stop trying to deceive men by false claims about our identity, projecting an image that is patently false; (d) start \"leveling\" with our generation and stop concealing our partisan bias in clever phraseology; (e) begin practicing congregational autonomy in honest fashion; (f) find a way to implement in a meaningful way the priesthood of all believers; (g) cease to think of what is done in our religious edifices as service; (g) stop dividing life into sacred and secular compartments; (h) cease talking about holy days, places, and liturgy; (i) revive the message of hope and proclaim anew the resurrection."+abstractor_text+"BDL"; msg['30_06a'] += box_footer; msg['30_06f'] = "";
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It is evident that the success of the early Christian movement was due to a divine power shaping its destiny. The secret of their strength is to be found in the following: (1) Their relationship to Jesus was not an organizational one, but personal; (2) Every saint was a soldier, a runner, a fighter in the arena; (3) Their message was not a recital of decrees or a repetition of dogma; (4) They knew the value and power of the fellowship created by the Spirit and found comfort and strength in an association composed of those who rejoiced at the great salvation wrought in their behalf. Observes that in order to recapture the dynamic of the early Christians in our day we must (a) cease to equate our sectarian structures with the one body filled with and impelled by the Holy Spirit; (b) cease to judge loyalty to the King by an attitude toward secondary matters in the Kingdom; (c) stop trying to deceive men by false claims about our identity, projecting an image that is patently false; (d) start \"leveling\" with our generation and stop concealing our partisan bias in clever phraseology; (e) begin practicing congregational autonomy in honest fashion; (f) find a way to implement in a meaningful way the priesthood of all believers; (g) cease to think of what is done in our religious edifices as service; (g) stop dividing life into sacred and secular compartments; (h) cease talking about holy days, places, and liturgy; (i) revive the message of hope and proclaim anew the resurrection."+abstractor_text+"BDL"; msg['30_06f'] += box_footer; msg['30_06g'] = "";
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Commenting on a quote from George Bernard Shaw, notes that the outstanding thing about the primitive community of grace-sharers was its roominess, in contrast with the narrow Jewish sects and Greek cults. The Way could unity the world because it ignored the distinctions which kept it divided. We need to restore the roominess of the ransomed community. God's house is big enough for all his family. The Father has begotten no surplus or unwanted children."+abstractor_text+"BDL"; msg['30_06g'] += box_footer; msg['30_07a'] = "";
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Our movement, that began as a project to unite the Christians in all the sects, has ended up more divided than those whom we sought to unite. This came about by a false philosophy developed in our initial fracture. The symbol of that philosophy is the use of instrumental music. To those who oppose it, it is viewed as an indication of rebellion. To those who defend it, it is visible proof of their liberty. It is apparent to thinking men that we must go back and heal this original fracture or remain a divided movement. The alternatives are to continue to attack each other, or simply to ignore each other. The first approach has not worked for over one hundred years and the second is not the way of Christ—it is dishonest. The real hope lies not in one party surrendering to the other but both parties surrendering to Christ. To undo the factional error of our fathers, instrumental music must be removed from the category of a test of fellowship. Suggests five considerations which may make the task of reconciliation easier: (1) The use of the instrument is not a test of one's respect for the authority of Christ; (2) Both those who defend and those who oppose instrumental music do so upon the basis of deduction—based upon a philosophy of interpretation growing out of presuppositions formulated by collating and interpreting isolated passages. (3) Each side approaches the scriptures with an interpretive bias for which there is no specific authority; (4) We must reject as childish the notion that we cannot be in fellowship with \"brothers in error\" since we are all brothers in error, although not all in the same error; (5) The use of instrumental music does not negate our relationship as brothers. Concludes with a personal declaration regarding fellowship in spite of differences."+abstractor_text+"BDL"; msg['30_07a'] += box_footer; msg['30_07c'] = "";
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In response to a letter in which the death of a well-known individual is offered as evidence that God does not exist, observes that except for the publicity it was given it was no different than the death of any other person on earth. So the essential question becomes simply, \"Why do men die?\" Then the death of any specific individual (regardless of the circumstances surrounding his death) cannot be used as the proof of the existence or non-existence of God. The best way to determine whether God exists or not is by taking him at his word in unreserved obedience. He has promised to give a new heart to those who submit their will to his unqualifiedly."+abstractor_text+"BDL"; msg['30_07c'] += box_footer; msg['30_07d'] = "";
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Just as nothing has been added to the material universe since creation, nothing has been added to God's revelation since John penned the book of Revelation. Yet, as in the natural realm, so in the spiritual, there will be unexplored depths to beckon men on until Jesus comes. The Bible is an inexhaustible storehouse written for all men of every age. It offers each generation new fruits which have never before been gathered. Nothing would discourage study more than the realization that there was nothing to be achieved by it."+abstractor_text+"BDL"; msg['30_07d'] += box_footer; msg['30_08a'] = "";
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Responds to questions prompted by his article titled, \"The Stumblingblock\" (Volume 30, No. 7) in which he proposed that the question of instrumental music cease to be regarded as a \"test of fellowship\" among brethren. The ten questions and answers appear in three categories: Debating the Question, Congregational Singing, and The Possible Effect."+abstractor_text+"BDL"; msg['30_08a'] += box_footer; msg['30_08b'] = "";
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Responds to a letter from a graduate student of philosophy who asserts that \"every moral or ethical precept enunciated by Jesus was borrowed from a prior source and was not a divine declaration\" (as the student was taught to believe). Observes that moral obligations are inherent in the nature of man as a social and rational being. Laws may define and clarify them but they can never create them. Since brilliant thinkers existed long before Jesus, we should not be surprised to find a wealth of wisdom literature in the philosophic works of many ancient people. However, one of the clearest examples of a unique ethical precept enunciated by Jesus is his teaching related to love—agape—that active and benevolent good will which stops at nothing to accomplish the good of its object. It required the cross to demonstrate its depth and give it meaning. Until this time, the natural concept was that love is responsive to that which was lovable in the object. But agape is exactly the opposite. It is the ability to love the unlovable, thus creating worth in the object. The uniqueness of Christianity is not in the code of morals which it predicates but in the revelation of himself in Jesus as the manifestation of eternal life. Heathen philosophers discovered moral truths but they could not find power to implement them in their own lives. Christianity is not an ethical code trying to make us good from without, but an inner transformation which purifies from within."+abstractor_text+"BDL"; msg['30_08b'] += box_footer; msg['30_09a'] = "";
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Responds to additional questions prompted by his article titled \"The Stumblingblock\" (Volume 30, No. 7) which proposed that the matter of instrumental music be removed from that category of doctrines regarded as tests of fellowship. The questions are: (1) How can we overcome the problem of division on a local level? (2) How would you approach the problem of a Christian Church and Church of Christ in a small town who have little contact with each other due to bitterness created in the past by outside evangelists? (3) What can a group of concerned students in a non-instrument oriented Christian college do to further unity as you see it? (4) It seems to me that you have sold out and adopted the policy that if you can't beat 'em, join 'em. What do you say? (5) What should a congregation do where half the members want to put in an instrument and half oppose it? (6) If we silence our instrument when on-instrumental brethren are visiting, should they not put on in when we visit them? (7) I would like to call on the Church of Christ preacher to pray when he come to our service but I fear dividing the congregation. What should I do? (8) I cannot see how we can demonstrate unity while meeting in separate places—some using the instrument and some refusing to do so. Concludes with practical suggestions for achieving unity."+abstractor_text+"BDL"; msg['30_09a'] += box_footer; msg['30_09f'] = "";
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Responds to recent assertions that there is room in the kingdom for diversity in understanding, opinion, and method of operation, so long as the authority of Jesus is respected as absolute. Notes that upon closer examination, those making such statements still insist on the infallibility of their partisan deductions with regard to controversial issues—precisely the spirit which prompted our schisms at the outset. It is not becoming of them to insist upon respect for the authority of Jesus in areas where he has said nothing while coldly disregarding what he has repeatedly said in another area of such importance—the sin of division and the crime of \"setting at naught a brother\" for whom Jesus died."+abstractor_text+"BDL"; msg['30_09f'] += box_footer; msg['30_10a'] = "";
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Describes in detail the elaborate ceremony associated with the Jewish feast of tabernacles, the feast at which Jesus stood up and cried out: \"If any many thirst, let him come unto me, and drink . . . out of his belly shall flow rivers of living water\", referring to the Holy Spirit that they that believe on him were to receive after his departure from the earth. discusses the relationship of thirst and belief, noting that the believer is to be the channel through which the Holy Spirit abundantly flows. Points out that the fountain of living waters is the result of the indwelling Spirit, noting that the Spirit (1) was to be a gift, (2) could be received only by those who believe in Jesus, (3) could only come after Jesus was glorified, and that (4) we can only become channels of blessing by receiving the Spirit. Shows the fallacy of arguments claiming that the Spirit is identical with the word of God and that the promise of the Spirit was given only to the apostles. Asserts that the community of God is a fraternity of the Spirit—filled ones who (1) worship by the Spirit, (2) glory in Jesus Christ, and (3) put no confidence in the flesh. It follows that the community of God is a spiritual community because it is the community of the Spirit."+abstractor_text+"BDL"; msg['30_10a'] += box_footer; msg['30_10b'] = "";
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Maintains that the gravest error contributing to division in the religious world is the mistaken view that the new testament is composed of twenty-seven books or letters. Asserts that not one word of the new testament has ever been written with ink or put on paper, and that the Bible clearly teaches that this is so. The word \"testament\" means \"a covenant.\" The old covenant was written on two tablets of stone, consisting of ten commandments. The new covenant is written directly on minds and hearts—the distinctive difference between the two covenants. The Big Error in properly identifying the new covenant has led us to regard the covenant as being a new law from God and our salvation as depending upon our understanding every statement and implication perfectly and our keeping it meticulously. But there are two fallacies in this way of thinking: If salvation is predicated upon law-keeping the law must be enunciated fully before any one is inducted into the relationship created by that law. But many died for the faith before a single apostolic letter was written. It is doubtful that any of the twelve apostles ever saw any of the epistles which are thought to make up the new law. The new covenant is a person (Isa. 42:6; 49:8) and the relationship created by the new testament is a personal relationship. Jesus is God's new testament. The new covenant was completed on Pentecost. Nothing was ever added to it. The gospel is good news consisting of seven facts. The apostolic letters were all written to people who were already in the testamental kinship. The letters were intended for the instruction of God's children. The gospel is for the world. Apostolic doctrine is for the saints. It is the gospel—not apostolic doctrine—which brings us into fellowship. It is the gospel which is the basis for our given unity."+abstractor_text+"BDL"; msg['30_10b'] += box_footer; msg['30_10c'] = "";
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Asserts that the position of brethren in \"Churches of Christ\" on fellowship is a flat denial of the principle of the restoration movement as set forth in \"The Declaration and Address.\" It is contrary to the fundamental teaching of the apostolic epistles, and is both unscriptural and anti-scriptural. It is carnal, spiritually immature, and divisive in its very nature. It is an approach to unity that is dishonest—professing respect for the authority of Jesus but cloaking the fact that it substitutes partisan interpretation as the real authority. The exaltation of views relative to the millennium or instrumental music to the realm of tests of fellowship negates the divine dynamic of brotherly love. Concludes with a proposal to hold a public discussion with Reuel Lemmons, editor of the Firm Foundation, at a place of his choosing. Pledges politeness and decorum and to act in kindness and love. Observes that it is tragic for us to continue divided and dividing while the rest of the world thinks in terms of unity and uniting."+abstractor_text+"BDL"; msg['30_10c'] += box_footer; msg['30_11a'] = "";
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God's direct involvement with mankind occurred through the Word becoming flesh. Just as Jesus entered the physical body of man to do God's will, man must enter the spiritual body of Christ to do God's will. One in whom the Spirit does not dwell is not in the body, the ekklesia. The body of Christ is a fellowship of the Spirit. The body is a creation of the Spirit. It is the action of the Spirit in and through baptism which brings us into our corporate relationship with one another and with Christ. It should be noted that: (1) the body of Christ is not composed of sects, denominations or parties; (2) The Holy Spirit never created a sect or faction; (3) The body of Christ was vitalized by the Spirit on Pentecost and has never died since that day; (4) The party spirit is always working to divide; (5) The unity of the Spirit is absolutely unaffected by racial or social differences; (6) The work of the Spirit does not cease with our introduction into the one body. We dare not limit fellowship to the adherents of any one historical movement."+abstractor_text+"BDL"; msg['30_11a'] += box_footer; msg['30_11b'] = "";
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Contrasts two letters—one from a young doctoral student disillusioned with \"Church of Christism,\" and another from an elder in the Church of Christ who asks what it is this \"college-educated bunch of complainers\" don't like. Lists ten attitudes against which younger brethren are revolting: (1) The pre-occupation with partisan issues above human welfare; (2) The arrogance of clericalism and the hypocrisy which pretends that we do not have a professional clergy; (3) The assumption of infallibility in interpretation of Scripture; (4) The studied refusal to take a positive stand upon the important problems threatening the world of mankind; (5) The hypocrisy involved in making it appear that we have no partisan power structures to restrict or restrain brethren; (6) The unwarranted equation of the restoration movement with the one body to the exclusion of those outside one of our factions; (7) The scrapping of scriptural texts, selecting isolated passages to create a system and defending the same as the will of God (\"church of Christism\"); (8) The closed door policy toward meaningful dialogue with other sincere students of God's word; (9) The intrusion of censorship groups which judge fidelity to Christ by the brotherhood journals to which one subscribes; (10) The vanity of those who have majored in Bible and conclude that this makes them experts in all other fields."+abstractor_text+"BDL"; msg['30_11b'] += box_footer; msg['30_11d'] = "";
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By nature man is a moral being. The exercise of the rational powers with which he is endowed leads to the development of a principle within to which he is obligated. This principle produces a sense of moral obligation or oughtness which is not subject to further definition since being primary there are no simpler terms into which one can break it down. Since man is a moral agent it is essential that he understand the conditions imposed upon him by virtue of the rationality of his being. Moral agency grows out of the fact that man can not only conceive of right and wrong, he can choose to perform what his conscience endorses as right. Moral obligation is the obligation to choose an ultimate end of life as the hightest good in the universe, as well as the necessary means by which to obtain that end. Man cannot be made a moral being by law or statute—by imposition of authority from without. Man is concscious that he is free, and it is this nature that makes him a moral agent. Any religion which attempts to make man be good by authoritarian pronouncement is doomed to failure."+abstractor_text+"BDL"; msg['30_11d'] += box_footer; msg['30_12a'] = "";
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The first community of saints lived, walked, and rejoiced in the Spirit, apart from whom they would have been helpless. The people of God are more than a group of individuals who believe in God. They are God at work in his world, the temple of God, a living vehicle to take God to men. They experienced persecution of every kind but they drew upon the power of God. That same power is available to us. But in its absence we have been seduced into believing that we can generate our own power through printing programs, advertisement, and the perfection of liturgy and ritual. Yet the structure we have created is dead. We go to great lengths to breathe life in to it, but it is the life of the system. We mistake mass enthusiasm for the dynamic of God within. The answer to our condition is simple: we must leave our nets—the things in which we have trusted for security, support, success, and welfare—and follow Jesus. Our task is to recover the sense of closeness to God through recognition of the power and purpose of the Holy Spirit. we should take note of what the Spirit did for the first believers: (1) granted strength and power in their inner being; (2) overpowered and overcame the temptations of the flesh; (3) experienced a life on an altogether different level that that in the flesh; (4) allowed to enter the sphere of God's grace; (5) articulated their deepest yearnings, translating them into the language of heaven. Our life in Christ is dependent upon our relationship with the Spirit through faith."+abstractor_text+"BDL"; msg['30_12a'] += box_footer; msg['30_12b'] = "";
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While commending the general attitude of a fellow-editor's plea for unity, asserts that there is a concealed \"booby-trap\" in his proposal that states that \"when each has thrown down what error he may have possessed and embraced the truth his brother has been able to show him, we . . . will have undenominational Christianity.\" The questions are: Does this brother affirm he is free from error or does God endorse his ignorance? Is there any person on earth in the fellowship who is not possessed of some error? If one does not need to \"throw down what error he may have possessed\" as a condition of entering the fellowship of God, why must he throw it down to be received into the fellowship of men? How much error can one hold and still be in the fellowship? Who determines the amount of error acceptable to God? Who is the official interpreter? Any person who makes freedom from error the basis of unity can never make Jesus the common denominator for oneness. When you substitute knowledge of propositions for faith in a person as the basis of unity you become a schismatic. If a person is right about Jesus, he can be wrong about a lot of things and still be saved; if he is wrong about Jesus, he can be right about everything else and still be lost. The solution to the problem is simple: we must receive all whom God receives upon the same basis that he has received them. Freedom from error is not a condition of entering heaven or none of us would ever make it. It is one's attitude toward truth that makes the difference."+abstractor_text+"BDL"; msg['30_12b'] += box_footer; msg['30_12e'] = "";
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An informal \"chat\" with readers about finances, fees, and future plans. suggests that there must be a complete revolution in our concept of ministry and in our relationship to structures and a distinction made between what we have concocted and what God has created. Mentions plans to present an occasional article from a brother who is \"different,\" considering that honest dissent is wholesome. Pledges to allow each man to stand upon his own merits without condemning him ahead of time because someone has placed him in a partisan stereotype. Notes the staleness of what regularly appears in some of the brotherhood journals. Observes that the brethren are going around and around on the partisan treadmill, answering questions no one is asking and saying nothing that touches life as we have to live it."+abstractor_text+"BDL"; msg['30_12e'] += box_footer; msg['31_01a'] = "";
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After announcing the theme for the present year—Commandoes for Christ—expresses a sense of inner urgency to share in the months ahead what may appear evolutionary. Observes that our illusion that we are conquering the world for Christ must be recognized for what it is. We are losing the battle, but it was not intended to be thus. Soldiers of Christ were to be \"more than conquerors.\" There was to be discipline, hardship, suffering, and endurance. But somewhere along the line the Enemy convinced us to withdraw from the combat zone and build fortresses into which to retire in safety. We have created the institutional church and become victimized by our own creation. What we think of \"the church\" bears little resemblance to the ekklesia of God. But to be effective, one must work within an existing fellowship. Those who try to reform by starting over historically always create a group more sectarian than the one they abandoned—due to the fact that it was started by sectarians. Revelation 2, 3 reveals that God accepts the faithful within unfaithful congregations, and he never recommended that the faithful pull out and start a rival institution. The institutional church of our day is a vast mission field. After surveying the current situation of the institutional church and suggesting a complete tactical change, concludes with an outline of a ten-point program to be elaborated in future essays."+abstractor_text+"BDL"; msg['31_01a'] += box_footer; msg['31_01b'] = "";
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Artfully describes the special place where he used to go often as a young preacher still going to high school, a place that had a special pull on his heart, an isolated, moss-covered ledge extending out above a gently winding river, a place that helped to clear the cobwebs from his brain and air out the musty corners of the soul. Observes that when you have known such a place you can go anywhere on earth without doubting the existence or the providence of God. Once you have come to know the Presence in your life, nothing else that happens can stifle or erase it."+abstractor_text+"BDL"; msg['31_01b'] += box_footer; msg['31_02a'] = "";
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It is evident that \"the church\" in our day is wholly unlike \"the Way\" as depicted in Luke and Acts. We seldom think of \"the working of his mighty power.\" There is no thought of wrestling with the cosmic forces of the universe. Instead, we find that (1) we have watered down sin until it is no longer considered an offense against God; (2) We have lost the sense of the need for personal reconciliation with God; (3) We have been betrayed into resting our hope in an institution rather than in a Savior; (4) We have allowed ourselves to be brainwashed into dividing our lives into areas called secular and sacred. The real question is how shall we recapture our freedom and regain the power which can make us \"more than conquerors through him that loved us\"? We must recapture the sense of urgency, and the importance of the now because of what will happen then. How can we gain again a sense of the imminent coming of Jesus? We must live in the present times, not in centuries past. We must learn to take calculated risks. The ground for optimism lies in the ekklesia within the ekklesia—the remnant who sigh and cry out for all the abominations that are done. We must withdraw the vertical lines that have long regulated our fellowship, and let the things upon which we can agree become more important to us than the things which divide us. The remnant must find encouragement in cell groups, but they must not leave the institutional church. They must remain within it as leaven."+abstractor_text+"BDL"; msg['31_02a'] += box_footer; msg['31_03a'] = "";
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The religious establishment of our day does not exist to further and promote the ideals of Jesus upon the earth. Reform is long overdue. Jesus did not come to establish a new religion in the earth. He came to put an end to \"religion\" as a means of serving God. The only religion acceptable to God is life itself. It is going personally to ascertain the needs of widows and orphans with a view to relieving them. There is no intimation of anything done in a chapel. It involves worship in spirit and in truth. It is expressed in concern for the helpless and with the life of integrity. The scriptures are not to be converted into a legalistic code lest we nullify the purpose of the cross. Jesus came that we might have life—through a vital personal relationship—not religion. The scriptures are to lead us to Jesus and Jesus' message is always \"Follow me!\" It is possible to get so wrapped up in religion that we actually forget about the life that Jesus came to bestow and confuse religious activity with that life. The life of Jesus touched all of life about him, and he was no less the Son of God when dealing with the physical needs of mankind than when dealing with the spiritual. Salvation is for the whole man. Whatever Jesus did was the work of God, whether preaching or feeding the disciples. Jesus describes the criteria for the final judgment in terms of active concern for the needy—not upon doctrinal correction. Jesus said \"whatever you did for the least important of theses . . . you did it for me!\" The \"least important\" are those who cannot reciprocate economically or politically. One of the cleverest dodges of the institutional church is to brand compassionate sharing as the \"social gospel.\" Jesus would say, if your enemy hunger, do not preach him a sermon, but feed him. Jesus may be nearer the slum dwelling than he is to the modernistic suburban cathedral. Our plea is that we cease to trust in our rituals to purchase God's approval and move into the world in meaningful encounter. What is the liturgy in which God delights? It is the sharing of life and love. Real service to God may be rendered in the courts, in the legislature to deliver the depressed and oppressed."+abstractor_text+"BDL"; msg['31_03a'] += box_footer; msg['31_03b'] = "";
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The division within our movement nullifies our appeal for unity and gives lie to our claim of superior knowledge of the will of God. Our orthodox editors continue to claim it is simply a question of respect for the authority of the word. But the arrogant assumption that only one minority group has any real respect for the authority of Jesus is merely an escape from facing up to meaningful encounter with those who differ with our interpretations. It is time for sweeping reformation. There are things we must surrender: (1) We must reject the concept that restoration of the ancient order means the reproduction in our age of any congregation established by or existing in the days of the apostles; (2) We must divest ourselves of the notion that every method of Jesus in the implementation of his divinely ordained purpose is equally important with that purpose; (3) We must forever free ourselves from the grave error that fellowship is equivalent to endorsement; (4) We must rebel against factional leadership whose purpose is to maintain our sectarian status quo and who thwart every move toward a greater sense of oneness; (5) We must develop the courage to speak out boldly against the intolerance and bigotry which characterizes the sectarian attitude of which our brethren are victims."+abstractor_text+"BDL"; msg['31_03b'] += box_footer; msg['31_03c'] = "";
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Provides details of a typical Roman victory procession as a historical backdrop to understanding Paul's statement to the Corinthians that \"God . . . leads us on Christ's triumphant way and makes our knowledge of him spread throughout the world like a lovely perfume!\" (2 Cor. 2:14-16). Notes that wherever Christians go the scent of Christ is perceived—those who are heading for death imagine it to be the smell of doom. To the rest it is the very breath of life itself."+abstractor_text+"BDL"; msg['31_03c'] += box_footer; msg['31_03d'] = "";
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Christians in our day have often lost the spirit of adventure contributing to a mere \"treading of the courts\" by apathetic worshippers. We have allowed ourselves to become blinded with the rays of tradition. What is no called \"Christianity\" by millions has produced a lukewarm institution that makes even God want to vomit. But our hope lies not in the apathetic mass but in the lives of the venturesome few: the missionaries who cut themselves loose from financial apron strings; the school teachers who go into the ghettos, the college youth who open up inner city \"coffee houses\" as a lifeline to those battered by waves of passion and storms of hate; university students who dare to challenge the smut-merchants, parents who maintain unswerving discipline and who refuse to lower their ethical standards. The spirit of daring is not dead. To these the Way is not one of cold indifference. They have the courage to go wherever the action is."+abstractor_text+"BDL"; msg['31_03d'] += box_footer; msg['31_04a'] = "";
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Almost every word employed by the Holy Spirit through the envoys of Christ has been abused and given a misleading connotation in our generation. It should be one of our tasks to rescue that terminology and restore it to its proper place so that it will once more communicate the thought of God. We need to emphasize that every Christian is a life recruit in full-time service for Jesus, and we are God's children wherever we are. We must abandon our unscriptural and misleading distinctions which perpetuate the idea that life is compartmentalized into \"secular\" and \"spiritual.\" The \"high calling of God\" is not to enter the pulpit but to come into Christ. We must recognize that while we are all important to the body we cannot all do the same thing in the same way. We must avoid the conclusion that the only way men can function is through organized activity. One must avoid being motivated by a spirit of sectarian rivalry. We must cease to think of our brethren as cogs to keep the wheels of the institution turning."+abstractor_text+"BDL"; msg['31_04a'] += box_footer; msg['31_04b'] = "";
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If death is all there is then there is no sense at all to existence. But if suffering and death are part of a plan leading to a transcendent experience, they are at least understandable. Statements by Paul make it evident that if one can grasp the significance of grace and come to rely on it, he has the foundation for a sane evaluation of self and destiny. The legalistic approach makes God a police judge instead of a Father, and leaves us unfitted for a life free from worry and concern for self. Grace frees us from inner dread. One may even choose pain if he realizes that it is a road to a better life (e.g., a cripple submitting to the pain of corrective surgery). Pain is only intolerable when it seems pointless. A Christian does not leave home when he dies, he goes home!"+abstractor_text+"BDL"; msg['31_04b'] += box_footer; msg['31_04f'] = "";
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In 2 Corinthians 3, Paul makes it clear that the former covenant, and the temporary glory associated with it, has been completely eclipsed by the glory of the new. Not only has the law been done away, we have been freed from the law as a means of hope of justification. But men have changed the epistles of love into a written code and like the Jews their hearts are hardened and they cannot realize that Jesus did away with the veil. Let us remove the veil so we can see clearly that we are not under law but under grace."+abstractor_text+"BDL"; msg['31_04f'] += box_footer; msg['31_05a'] = "";
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A challenge to the whole general approach to the life and needs of the latter half of the twentieth century, which is affirmed to be irrelevant and out-moded, and ineffective. The body of Christ must change as human demands change. The change must come in our approach to life and the environment in which destiny has placed us. Our world has shifted from a rural to an urban culture, and this makes some of our methods as outmoded as a scythe in a thousand acre wheat field. A good example is our three meetings per week, which has become a fixed and formal pattern. While it suited the needs of a rural lifestyle it is likely not best suited for our day (for reasons enumerated). The same may be said for \"revivals\" and \"gospel meetings.\" As a remedy it is proposed that we (1) re-evaluate our meetings to determine if we are simply maintaining a tradition which is no longer meaningful; (2) play down the idea of church and recapture the idea of a divine family; (3) put our meetinghouses to use to serve real needs; and (4) stop the brain drain and talent waste by drawing upon the intellectual resources of the whole body of believers. We must place preachers in the role of parent or coach—inspiring others, providing incentives, training and disciplining each member until he responds automatically to the openings and opportunities which are presented."+abstractor_text+"BDL"; msg['31_05a'] += box_footer; msg['31_05b'] = "";
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Exposition of 2 Cor. 1:19, 20, in which Paul refers to Jesus as the divine \"yes.\" The implications are that (1) Jesus is not a doubtful quantity; faith in him is established by the same rules that govern the establishment of fact by witnesses; (2) Jesus is the expression of the creative power which made the universe; men look for thrills in gambling and drugs because they no longer conceive of themselves as working together with God, plugged into the power source of the universe; (3) Every divine promise finds its affirmative in him; (4) Only through Jesus man finds his ultimate in spiritual enrichment in sharing the glory of God."+abstractor_text+"BDL"; msg['31_05b'] += box_footer; msg['31_05c'] = "";
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Although God announced numerous covenants, there were but two designated the first and second, the old and new. Both covenants were written by \"the finger of God,\" the Holy Spirit—the first upon two tablets of stone, the second upon the tables of the heart. But not one word of the new testament was ever written with pen or ink. There are not twenty-seven books in the new testament. The new covenant is not a written code as was the old—it is inscribed on the sensitized heart of every recipient of grace, enabling us to \"reflect like mirrors the glory of the Lord.\" This glorious relationship is actually a new birth, introducing us into a new humanity through a process of inner transformation. The purpose of the new covenant scriptures is to develop responsible citizenship; they are love letters from the Father, regulating conduct and behavior. But our relationship with God is not created by conformity to a written code. It is carved into the heart by the Spirit."+abstractor_text+"BDL"; msg['31_05c'] += box_footer; msg['31_06a'] = "";
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Explains that commandos are soldiers who often fight apart from the regular army, but always as a part of it; they are always where the action is, so they must be versatile and inventive, adapting their strategy to the changing tides of the conflict. Tells about numerous commandos for Christ that he has met, including a lead miner, a cotton farmer, the wife of a successful salesman, a fork-lift operator, a gasoline service station operator, a college student, a pharmacist, and students planning to become involved in the political realm. Concludes by noting that all truth is one truth. Therefore, no one ever teaches any truth without teaching God's truth. Every good gift comes from God and all must be channeled into his service."+abstractor_text+"BDL"; msg['31_06a'] += box_footer; msg['31_06b'] = "";
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Gives a summary of an exchange with several scholars (Krister Sendahl, John Lord O'Brian, Robert Hutchison, Charles Warren, and James Fisher) at Harvard Divinity School on the theme \"Toward a Conservative Ecumenism.\" His presentation dealt with the extent, nature, place, and purpose of unity. Provides a summary of remarks by Stendahl, Hutchison, and Fisher. The encounter was written up in the Boston Globe."+abstractor_text+"BDL"; msg['31_06b'] += box_footer; msg['31_06c'] = "";
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Provides details of an encounter with Dr. Joseph Fletcher, author of Situation Ethics, during a two hour lecture by Fletcher on \"Verbal Tools in Christian Ethics\" at Episcopal Theological School in Cambridge. Dr. Fletcher's theme had to do with \"Pauline ethics.\" While Fletcher maintained that there was a difference in the ethics of Paul and the ethics of Jesus (described in the essay), when asked by the author if the two differed in their understanding of agape, Fletcher opined that they probably did not. When Fletcher asked the author to share with the class his personal views on agape, the latter suggested that if Jesus and Paul were present and could be questioned, any apparent difference in the view of ethical behavior might melt away."+abstractor_text+"BDL"; msg['31_06c'] += box_footer; msg['31_06d'] = "";
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Recounts details of events witnessed at Harvard during the student revolt of April 9. Observes that most of us are still living in the dreamy past, in an era of the easy answer philosophy. We still want to stroll down the violet-bordered lanes of childhood, in a world where everything was either black or white. We plaintively ask why people cannot be satisfied with the good life of ease and comfort. We have worked hard for what we have and ask why we cannot now enjoy it. We point to our gleaming automobiles, our sparkling appliances, and our shiny gadgets. But we have reared a generation which sees these things of our culture as symbols to hide sham, pretence, and hypocrisy. They do not equate life with things. They are not unaware of the millions who are starving nor that our foreign policy is selfish. There is also a felling that the church is sometimes more concerned with itself than with the needs of suffering humanity. It is important that we listen to our young people and not be bothered by their long hair to the point of forgetting the humanity of our sons."+abstractor_text+"BDL"; msg['31_06d'] += box_footer; msg['31_07a'] = "";
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Points out that while the primitive saints owned no \"church edifice\" our tradition has come to equate the spiritual strength of a congregation with the real estate holdings, not upon its service to humanity. In our day it is often unwise to erect \"church buildings\" in certain areas, yet these are the places where the penetration of the Presence is most desperately needed. While not suggesting that we abandon our structures, does suggest that we re-examine them and their purposes and convert them into meaningful units in the service of the Master. As places for reaching the lost they are becoming increasingly ineffective. Suggests that our buildings be converted into launching pads, filling stations, and arsenals, that we stop our simplistic approach and equip our brethren to cope with life as it is and where it must be lived—in school, office, shop, and neighborhood. Our buildings must be considered in new perspective—as radiation centers from which power reaches out to touch life where it is and as it is. We must not enter them to hold a service, since service is what we do in the world, not what we do in a \"church building.\""+abstractor_text+"BDL"; msg['31_07a'] += box_footer; msg['31_07c'] = "";
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The purpose of Mission Messenger is to plead for the unity of all believers in the Lord Jesus Christ. Yet unity is but a means to an end—it is the means by which the whole world will be led to believe that God sent his son. Until we can demonstrate that we have a unitive principle magnificent enough to hold us together, we labor in vain to influence others to think in terms of the one body and one Spirit. Two perversions of the truth have mad us a laughingstock in the eyes of those who know that our divided status belies our words: (1) We have applied scriptures designed to separate us from pagans to our relationship with other children of God (e.g., 2 Cor. 6:15, 16); (2) We have propagated the inconsistent view that fellowship in Christ is contingent upon conformity of interpretation of doctrinal matters. It is time to recover the majesty and might of the kingdom Jesus came to proclaim. Let us answer the prayer of Jesus in our generation. Let us cease the sectarian double-talk and let the world know that we are for unity—not unity at any price, for the price has already been paid, at Calvary."+abstractor_text+"BDL"; msg['31_07c'] += box_footer; msg['31_07f'] = "";
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Reflecting on 2 Corinthians 8:1, 2, observes that when we are moved to generosity we need to recognize that we are the recipients of grace, not the dispensers. There is the danger that we may feel that we are essential to God and that grace could not come without us, when the fact is that we could not go without grace. The purpose of life is to glorify God and we do this when we share unselfishly with others."+abstractor_text+"BDL"; msg['31_07f'] += box_footer; msg['31_07g'] = "";
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Notes the growing state of student discontent in the liberal arts colleges maintained by Churches of Christ. While students would like to hear controversial figures and have the opportunity to openly question them, administrators are generally dedicated to maintaining the status quo. Does not share the feeling that students ought to simply accept what they are taught without question. If we have become the most ardent challengers of the whole religious world, we ought not to object when we are asked to sup from our own spoon. Each generation must honestly face up to its own errors in thinking if it is to eliminate rather than perpetuate them."+abstractor_text+"BDL"; msg['31_07g'] += box_footer; msg['31_08a'] = "";
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After noting that his purpose in life is to \"serve his own generation by the will of God,\" quoting Paul's summary of the life of David, proposes to face up to the controversial issues of the day, a case in point being the so-called \"new morality\" or \"situation ethics.\" Asserts that the real basis of situation ethics is that circumstances alter cases and mercy is often preferred in spite of our laws. Further observes that Jesus emphasized the spirit behind the law, which is the foundation of situation ethics. The new covenant scriptures are God's response to human situations, telling us how Jesus would react under such circumstances. Injects a personal note about changes in the focus of his own ministry prompted by his meeting Jesus, which he describes as being called out of the church to go into all the worlds. Then gives an overview of the historical origin of the phrase \"new morality\" and the introduction of the phrase \"situation ethics\" by John A. T. Robinson. Outlines his approach to an analysis of Robinson's book, Christian Morals Today. Observes that Robinson does not believe there is a Christian ethic for all times but that as times change Christians must change with them; that the technocratic processes to which we are exposed force us to constantly revise our views as to what is moral and non-moral; cites as proof the changing views of theologians regarding war, capital punishment, homosexuality, and cuicide. The author takes up the first of these issues and promises a continuation in a subsequent essay (see \"Freedom and Ethics\" in next issue)."+abstractor_text+"BDL"; msg['31_08a'] += box_footer; msg['31_08b'] = "";
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Asserts that brethren in the Churches of Christ confuse their deductions with God's declarations and regard the rejection of their interpretations as a disregard for the authority of God's word. This has resulted in a restoration totem pole with a couple of dozen grotesque figures squatting on each other and representing the factional image passed along to us by our factional forefathers. According to this hierarchy of doctrinal positioning, a sectarian is one who has what we oppose, and an extremist is one who opposes what we have. This crazy-quilt pattern results in absurd simplistic propositions for eliminating division. Our difficulty, however, is not a question of attitude toward the authority of God but an attitude toward brethren. One does not accept error because he accepts his brother who is mistaken in his views. No one can be accepted unless it be in spite of his errors. Concludes with an appeal to reject the errors of our forefathers and to resurrect the ideals which gave us birth and unfurl the flag of peace as the rallying standard for the Christians in all the sects."+abstractor_text+"BDL"; msg['31_08b'] += box_footer; msg['31_09a'] = "";
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An address to the Fourth Annual Unity Forum. Denies emphatically that we are divided because of a disrespect for the authority of the scriptures else we would not appeal to them even in debate. We are divided over our deductions from scripture. Revelation is what God said; interpretation is what men think he meant by what he said. The fact is that we all examine the word of God upon the basis of our pre-suppositions derived from a philosophy of interpretation—which we confuse with the basis of authority. Rules of interpretation attempt to measure what God has said by something he did not say. Our problem is not speaking where the Bible speaks, or remaining silent where it is silent, but that we approach the speaking and the silence from different positions, neither of which is dictated by the Bible. Concludes by responding to several objections to his thesis: (1) will this not place us in fellowship with brethren in error? (2) Is not one condemned who brings another gospel? (3) Can two walk together unless they be agreed?"+abstractor_text+"BDL"; msg['31_09a'] += box_footer; msg['31_09b'] = "";
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Continuation of an earlier review of \"the new morality\" as defined and described by John A. T. Robinson in his book Christian Morals Today.\" Regarding chapter 1, \"Fixity and Freedom,\" concurs that (1) one must have an accepted ethic to avoid becoming unglued or fragmented in the absence of a proper standard or guideline; (2) Jesus did not come to give us a classified code of ethics; (3) love is the one absolute in the divine-human encounter, and (4) it is in application of love that we experience the greatest diversity. On the other hand, (1) does not concur with the documentary hypothesis as applied to the old covenant scriptures; (2) does not agree that there is a difference in the ethical teaching of Jesus and that of Paul; (3) denies that there are no changeless principles. Observes that if there are no bounds of relativity then relativity is an absolute. If it is a measuring criterion, who is to do the measuring and upon what immovable object shall he stand to plumb the depths of the universe? Agrees with a great deal contained in the chapter titled \"Law and Love.\" Agrees that love abolishes law as the foundation of our vital relationship with God and that the Christian ethic can never be set forth as law plus love or law qualified by law. Maintains that we must go beyond the situational ethicists and explore the nature of the love that fulfills the law. There must also be a definition of the \"situation\"—its antecedents and consequents. Believes that man's tendency will be to accept current standards of morality in a given situation rather than to weigh the effects of his actions dispassionately."+abstractor_text+"BDL"; msg['31_09b'] += box_footer; msg['31_09c'] = "";
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Taking the mainspring of a watch as his point of departure, notes that human beings, like a watch, receive their motive power from within. Man is a creature of motivation, subject to drives, desires, and ambitions. Being a creature of will he can surrender to these or subjugate them. Notes that the apostle Paul declares that his heart was an open book, readable by God, and that there was no selfishness in it. Every action he performed grew out of the love of Christ, implying that love and selfishness are antithetical. The very essence of the Way is that Jesus gave up everything. He was the great unselfish One. If the love of Christ is the motivating face of life, that life will be different. If one can cleanse his heart of such unworthy motives and allow the spring of action to be love, his whole existence will be transformed."+abstractor_text+"BDL"; msg['31_09c'] += box_footer; msg['31_10a'] = "";
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In his book, Situation Ethics, Joseph Fletcher asserts that there are only three possible approaches in reach8ing moral decisions: legalistic, antinomian, or situational. The author dismisses the antinomian position as having no place in the Christian life. Provides an extensive analysis of the legalistic approach, characteristic of many within the restoration movement, and rejects it on the basis of his analysis of scripture. Then concludes by examining the \"law of liberty\" for which a summary of concepts in enumerated: (1) The Christian is not subject to a written code imposed from without; (2) the new covenant scriptures were never intended to be compiled into a code of statutes but as a collection of love letters, designed to serve as guidelines of behavior; (3) In interpreting the new covenant scriptures one must resist the impulse to show himself as an \"enforcer of the law\"; (4) If the new covenant scriptures are a legal code, I must comply in absolute obedience--I cannot have law and grace, it is law or grace; (5) The absolute in our relationship to God is love agape! Love, rightly understood, properly defined, and correctly applied, is the foundation of Christian ethics."+abstractor_text+"BDL"; msg['31_10a'] += box_footer; msg['31_10b'] = "";
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Our brethren have no adequate concept of ministry as set forth by the Holy Spirit. Every child of God on earth is made a full-time minister by the same act that made him a child of God. We enter the ministry by accepting Jesus and we leave it by rejecting him. It is a bit dishonest to pretend that we in \"Churches of Christ\" do not have a clergy-laity system. One who follows his conscience and chooses to minister for Jesus in a way other than pulpit proclamation does not thereby forsake the ministry or leave full-time service."+abstractor_text+"BDL"; msg['31_10b'] += box_footer; msg['31_10e'] = "";
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Through the blood of Christ those gentiles who were outside the pale are now inside the circle of God's love. There is nothing else that can purge the conscience of guilt. And it is sin and guilt which make us hate those of another race. It was not our goodness which eliminated the fence that separated us from God but the boundless love of God in allowing the Son to die. This is the divine answer to racial problems. No one can be \"with us inside the circle (Eph. 2:13) who is not first with us within our hearts. When we cease to see men with different colored skin and see only men for whom Christ died, we are on our way to the removal of the pale from our hearts. We need to have our hearts gently touched and strangely warmed by Jesus until the glow of a transformed life acts as a magnet to draw those inside who are still without the pale. "+abstractor_text+"BDL"; msg['31_10e'] += box_footer; msg['31_11a'] = "";
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The last in a series of articles on morality and ethics. What God once attempted by law he now proposes to accomplish by a dynamic so far superior to law that it operates in a field where law is neither needed or found. The position taken in this article is that the Bible teaches that love is the standard by which all else is measured. (If a situation ethicist affirms this it just proves that he coincides with the Bible to this extent.) Our problem centers around the nature of love. The love that God had for the world, that Jesus manifests for us, and the love we must have for both God and our brothers is agape. (1) This love is not an emotion or sentiment, but an act of the will. Since it is a deliberate choice rather than involuntary, it can be commanded. It is poured out into the heart of the believer by the Holy Spirit. It cannot be demonstrated by one who is not a member of the new humanity. For this reason it can never be adopted as a universal basis of moral conduct. (2) This love is always active in the accomplishment of its purpose, which is also the divine purpose. It seeks an object upon which it can lavish itself. Life is not so much a gift of love but it is love itself—God's love, God's life, incarnate in us just as he was in Jesus. (3) The opposite of this love is not hate (which is merely the absence of love) but selfishness. One can hate a brother without ever exercising any conscious feeling of animosity toward him. (4) This love creates the value in the object. It is not an automatic response to something loveable or pleasing in the object. That is why it can love its enemies—something impossible for human love. Love gives assurance that we have passed from death to life; it makes possible the divine-human relationship; it completely banishes fear; it is ultimate and universal, indestructible, and enduring; it is that active and beneficent goodwill which stops at nothing to achieve the good of the beloved object. To say that love transcends all legalistic code is simply to say that the life of God is not confined to statutes and codes. These may act as guidelines, but not imposed as laws. Paul says that love sums up all the commandments, thus law has no more claim upon one who really loves, since love cannot do wrong. "+abstractor_text+"BDL"; msg['31_11a'] += box_footer; msg['31_11b'] = "";
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Reports on a meeting of top-level men in Churches of Christ with a prominent brother from the Christian Church. The mention of the event never leaked to the orthodox journals, but the effect has been seen from coast to coast. Also reports on the Manhattan Church of Christ entering into \"the fellowship of giving and receiving\" with an important Christian Church family. Also mentions that the administration of Pepperdine College reached the conclusion that the use of the instrument was no barrier to fellowship and both have spoken for the North American Christian Convention. Other similar reports are given as evidence that the futility of preaching unity while practicing partition is being recognized. Calls for a bold new approach: (1) freely admit our error in equating the restoration movement with the kingdom of heaven; (2) let the non-instrument brethren openly admit that our fathers were wrong when they made a test of fellowship out of instrumental music; (3) concede that we have betrayed the original restoration ideal as set forth in the \"Declaration and Address\" by Thomas Campbell. Our position on instrumental music is a deduction, an inferential truth which should not be bound upon others as a test of fellowship (proposition six of the \"Declaration and Address\")."+abstractor_text+"BDL"; msg['31_11b'] += box_footer; msg['31_11d'] = "";
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We are engaged in a struggle for the minds of men. Men's hearts belong to God. Our task is not to discourage men from thinking. To stifle original thinking is to eradicate the image of God from the heart. We are to capture every thought and bring it to acknowledge the authority of Christ, whether that thought be labeled literary, scientific, mechanical, poetical, fictional or whatever. We need to encourage literary genius in our day. Let us not deride creative hearts, regardless of the art form. But let us recognize that all truth is one truth and all truth is God's truth."+abstractor_text+"BDL"; msg['31_11d'] += box_footer; msg['31_11f'] = "";
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Three quotations from the writings of David Lipscomb, former editor of the Gospel Advocate. The first gives insight into Lipscomb’s thinking about the racially segregated churches, a concept and practice for which he could find no precedent in scripture. The second discloses his position on sectarianism. The third has regard to the fact that the only servants God has on earth have imperfect hearts."+abstractor_text+"BDL"; msg['31_11f'] += box_footer; msg['31_12a'] = "";
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The time has come for a real searching of God's word, our present condition, and our own hearts. Our present course is shameful. What is the real basis for our division? Every one of our factions says it's a lack of respect for the authority of the word. Yet every one believers that it alone respects that authority while all of the others do not. If the Word is as plain and simple as the brethren declare it is, why are there any divisions at all? Do only dishonest persons divide? We cannot continue in our childish course. It must be admitted that our attitude toward the new covenant scriptures has created division among honest and sincere brethren. There must be something in the way we regard the scriptures. The author announces plans for 1970 to probe the difficulty of the restoration movement in which he will challenge the whole ground of Church of Christism and its mistaken view of the design and purpose of the apostolic writings. Intends to show that what our brethren call the pattern was not prescribed by God at all but is a compilation of partisan deductions and traditional preconceptions."+abstractor_text+"BDL"; msg['31_12a'] += box_footer; msg['31_12c'] = "";
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Expounds upon the significance of Eph. 1:9, 10, where Paul states that God has allowed us to know the secret of his plan in which he purposes that all human history shall find its fulfillment in Christ. Notes that (1) God is the God of a plan, that our universe is not the product of blind chance but that all that is made is linked together by the Maker into an unfolding pattern of such beauty that man must have a transformed nature to ever appreciate it. (2) God is the God of a secret, concealed for ages and revealed only after his children had reached maturity. Notes that we are fortunate to live in the age of the shared secret. (3) God is the God of human history which will be consummated in Christ. He is our existence, our motivation, our ground of being. (4) God is the God of fulfillment. There are no spare parts scattered over the workbench of time. Every desire, every thirst, every hunger, every legitimate drive finds its fulfillment in him. The secret is out; the dawn is coming, and he stands on the far-off shore beckoning."+abstractor_text+"BDL"; msg['31_12c'] += box_footer; msg['31_12d'] = "";
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While expounding on Gal. 4:31, notes that the way in which we look at ourselves is going to affect our whole attitude toward God and our demeanor toward one another. The law enslaved and made prisoners of men. If God is regarded as a tyrannical slave-owner we will get the idea that the community of saints is a group of unreconciled individuals living in slave quarters. But if we recognize are sons, born of the free woman, we can sit down together at the table without hostility and inner trauma. There is an insecurity which characterizes those who see security in law-keeping. They try to save others but dare not testify that they themselves are saved. They cannot really forgive for they are not sure they are forgiven. They develop a smug hypocrisy which makes bold claims while filled with inward doubt. What a sense of freedom comes when grace swoops down and lifts the crushing burden off one's back. We are sons of the free woman--grace!"+abstractor_text+"BDL"; msg['31_12e'] += box_footer; msg['31_12f'] = "";
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Describes the controversy that arose in the early Christian community over the issue of circumcision. Observes that Paul wrote that the only thing that matters is \"faith which expresses itself with love.\" Notes that while circumcision is no longer an issue, we have substituted other issues in its place. Yet Paul's observation in Gal. 5:6 still holds. We are always getting caught on the \"either-or\" hook: \"either circumcision or uncircumcision.\" We say a thing has to be either right or wrong, but we overlook the fact that regardless of which it is, it still may be relatively unimportant. All truth is equally true but not all truth is equally important. It is not true that everything in the Bible is equally valuable to know. Some things have no real validity in Christ. The essential thing is to be in Christ. If Paul were writing directly to our situation he would say, for example, In Christ Jesus there is no validity in using instrumental music, or in not using it, it is a matter of faith which expresses itself through love."+abstractor_text+"BDL"; msg['31_12f'] += box_footer; msg['32_01a'] = "";
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A critique of an article titled \"Faith or Opinion\" written by Rueul Lemmons and published in Firm Foundation in the September 30, 1969 issue, which gives the highlights of a meeting of leaders in Churches of Christ and Christian Churches to discuss ways of getting the two bodies closer together. Notes that while the article alleges that the problem between the two groups continues to be one of faith versus opinion, the real issue concerns who shall be the infallible interpreter of scripture for other men. Goes on to examine and refute each of the arguments used to support the idea that the instrument is a matter of faith rather than of opinion (Nadab and Abihu, Hamburger in the Lord's Supper, areas of silence, and others). Concludes by first noting that such meetings as the one referred to in the article by Lemmons are not really for the purpose of seeking truth, since the participants seem to think they already have it. Denies that we must locate all of our issues in either faith or opinion before we can be one. One man's faith is another man's opinion, by definition. Rather than rejecting the brethren first and then discussing how to get them back together, suggests we receive the brethren first, then seek to resolve our problems. Proposes to make nothing a test of fellowship which God has not made a condition for salvation."+abstractor_text+"BDL"; msg['32_01a'] += box_footer; msg['32_01b'] = "";
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The Galatian letter stands as a constant reminder that men may be formed in Christ without Christ ever being formed in them. When we begin to trust in legalistic performances as the basis of our justification, we stifle the Spirit and thwart the further development of the transformed life. The image of Christ can only grow in an atmosphere of freedom, and this freedom is a product of grace. When we cease to trust in grace we are automatically cut off from the transforming power. It is only through complete surrender and utter abandonment of self to the Spirit that one can free himself from the flesh, that state of alienation from God where law reigns and one is under its dominion. Our supreme need is to have Christ formed in us."+abstractor_text+"BDL"; msg['32_01b'] += box_footer; msg['32_02a'] = "";
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Relates a numerous examples of division within Churches of Christ over the years, then asserts that these are merely symptoms of a deep underlying fallacy entrenched in our thinking. proposes an objective study of the underlying causes and basic reasons for our divisions. Notes that divisions have resulted from a fear of violating a divinely ordained pattern. Yet suggests that the whole \"pattern concept\" which makes of the apostolic letters mere legalistic documents be examined. Observes that every faction among us rejects as being a part of the pattern that which every other faction accepts as an essential part of it. It is not enough for one party to say that all that is necessary is to take the word of God for what it says, since that is precisely what each party feels it is doing now. Each party feels that it has an infallible interpretation and those who do not concur with the party exegesis do not understand the Bible at all. In each instance the pattern is the partisan interpretation which is equated with the will of God. This is creedalism in its worst form. Concludes with a series of questions and observations which will be explored in subsequent articles."+abstractor_text+"BDL"; msg['32_02a'] += box_footer; msg['32_03a'] = "";
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Observes that among the heirs of the restoration movement it is taken for granted that the new covenant scriptures constitute a detailed blueprint designed to meet every exigency and provide for every emergency and that loyalty to Christ consists in seeking out these details and binding oneself by them and binding them upon others. Asserts that there is no such legalistic pattern—that our pattern is to be found in the person of Jesus. While affirming the infallibility of God's revelation in scripture, denies the infallibility of any human interpretation, including his own. Maintains that a \"pattern\" (Heb. 8:5) was needed by Moses as the agent charged with building something never before seen, whereas no pattern was needed for the real tabernacle since it was constructed by God himself. The apostolic letters which were never intended to be exhaustive as to methods, manners and modes, were written not as a pattern but to call men back toward an ideal involved in their acceptance of Jesus. That ideal is the character of Jesus himself. It was never their intention to compile a code of laws. Insists that our pattern is not a law but a person. God has made Jesus our everything—our righteousness and sanctification and redemption. Jesus is our pattern and love is our guiding principle. Love is the summation of all law as well as the consummation of all law. But as long as men regard the religion of Christ as one of rules, regulations, and rituals, they simply cannot accept the fact that the scriptures teach there is just one rule—which sums up all the rest. If we view the new covenant scriptures as a code of laws we must have an official interpretation (in the restoration movement each party has made its own interpretation official and regards it as the infallible will of God). In the case of the law of love, the interpreter is our pattern. He interpreted by action (1 Jn. 3:16). Jesus is the interpreter, the conscience is the immediate judge, and God is the final judge. While we must not deprecate the value of the new covenant scriptures, we must avoid making them a written code of justification."+abstractor_text+"BDL"; msg['32_03a'] += box_footer; msg['32_03d'] = "";
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While affirming belief that the scriptures are the word of God and respect for both their origin and the authority for which they were given, asserts that to make a divisive instrument of that which was intended to unite us runs counter to the divine purpose. Notes that (1) God has always sought to insure the togetherness of his people. In a previous age this was done by law, but he now accomplishes it through love; (2) the previous covenant was written on tablets of stone, whereas the new covenant is written on tablets of human hearts; (3) to convert the grace of God into a law is to deprive us of the very thing we hope to achieve by such action; (4) the righteousness of God is not revealed in a a law but in persons; (5) when the apostle ways we are no longer under a custodian, he means we are no longer under a law; (6) all law requires interpretation and he who interprets regards his interpretation as law; he will regard those who fail to conform to his interpretation as violating the law. The apostles wrote to deal with specific conditions which change from one generation to another. But all such problems are problems of relationships and the principle by which relationships are governed never alter. Their validity inheres from the authority of their author. In carrying out the divine purpose the primitive saints made use of the means available to them and we are free to do the same. The relative importance of certain truths may fluctuate in different eras and in diverse areas. The method of implementing principles or truths may vary according to custom, environment or tradition, as may be seen in the cases of the washing of feet and in the feminine veil."+abstractor_text+"BDL"; msg['32_04a'] += box_footer; msg['32_05a'] = "";
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The Lord's Supper serves as a good illustration of how honest men divide over what they think is involved in \"the rigid pattern concept of the new covenant scriptures.\" It is especially important because it was to serve as a viable witness to our oneness. In it we give constant testimony to faith, hope, and love—a visible testimony to the unity of the one body. Jesus did not ordain the use of a certain kind (unleavened) of bread nor did he ordain the use of one container. To insist upon the use of unleavened bread and one container is to assume that they historical account narrating the action of Jesus was intended to be a meticulous law of procedure binding upon Christians at all times and places and a criterion for judging the spiritual worthiness of others, making it, therefore, better to ignore the aim of the command than to be in error about some detail of method for achieving it. Yet none of these postulates can be proven by a single passage from the new covenant scriptures. They represent a philosophy of interpretation, an approach to scripture, based upon rationalization and presupposition. This approach, however, is applied inconsistently. It simply ignores that Jesus sat down when he preached and opened his eyes when he prayed. It insists on unleavened bread—which was never commanded—yet glibly explains away footwashing and the holy kiss to which we have direct commands. The basic fallacy is in the assumption that the new covenant scriptures were intended as a written code of legalistic procedure to be applied irrespective of circumstances, thus knowing nothing of mercy. For to show mercy is to condemn the whole philosophy. To face human deductions to the point of division is not fidelity to God but a failure to understand the divine purpose. Our task is not to lay down laws governing the Supper but to live up to the love which it entails and embraces."+abstractor_text+"BDL"; msg['32_05a'] += box_footer; msg['32_06a'] = "";
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When men believe that God provided a specific detailed pattern they must find one for everything. Most of our patterns consist of a combination of elements derived from three sources: (1) cultural and environmental factors; (2) reactions to other religious groups whom we consider as apostates or compromisers; (3) misconception and misapplication of scriptural passages lifted from their contextual setting and used to establish our preconceptions and presuppositions. So long as we think God intended to provide us a microscopic pattern with all details filled in we will be searching through our factional microscopes and arguing minutiae. If we realize that we have general guidelines and not a rigid set of regulations we will be free to work as best we can in whatever situation we confront. There will come a great realignment of our forces which will ignore the battle lines of yesterday. More and more we will come to see that God has not imposed upon us a rigid and stereotyped pattern, but has given us guidelines within a historic situation."+abstractor_text+"BDL"; msg['32_06a'] += box_footer; msg['32_06c'] = "";
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Observes in Ephesians 1:4, 5, (1) the plan of God for a community of saints, not as an afterthought but as a fellowship designed for our spiritual growth toward maturity; (2) the purpose of God to have a family with whom to share his love in a reciprocal relationship; (3) the praise of God's glorious generosity which is our perpetual responsibility; and (4) the perfection or guiltlessness which is imputed to us because we are in Christ, resulting in our sharing in his eternal love."+abstractor_text+"BDL"; msg['32_06c'] += box_footer; msg['32_07a'] = "";
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Suggests that the reason we are divided over the apostolic pattern is because there is none. Our pattern is a person, and the purpose of scripture is to bring us to him in a vital relationship known as eternal life. We have been the victims of eisegesis rather than recipients of exegesis. A case in point is the issue dubbed by the term \"institutionalism.\" The whole thing centers around how a community of saints may spend its money, stemming from a mistaken view over what constitutes worship. The word \"worship\" is never once applied to anything we do on the Lord's Day morning. The terms \"acts of worship\" and \"the worship\" are not in the Bible. The concept of a public collection from the members every Sunday results from taking a specific instruction (1 Cor. 16:1-4) and elevating it to a universal law. If this was an \"item of worship\" why did the apostle not bind it upon these congregations when he planted them. This particular collection came about as the result of a spontaneous desire on the part of the givers (Rom. 15:26). All of this talk about \"giving of your means\" every Sunday as a legalistic requirement of heaven is just so much froth dreamed up by the Establishment for the perpetuation of its own image! The overwhelming majority of commentators agree that the money was to be set aside at home (19 out of 20 commentators quoted in the article are of this opinion). Concludes that there is not one indication in scripture that any congregation of saints ever took up a public contribution every Sunday. Although such a method for financing a good work is not sinful, and many be the best under our present wage system, it is an outgrowth of human rationalization. To declare that this was a \"divine pattern\" is simply not true."+abstractor_text+"BDL"; msg['32_07a'] += box_footer; msg['32_07c'] = "";
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It is a tragedy that men so often live beneath their potential, oblivious of the power of Christ which can be theirs. The very power which created and sustains the universe is available to us through Jesus. It is the power to overcome self, but it is never imposed. Jesus will only dwell and work in the heart as we allow or permit. Christ will enable us to go as far as we are willing to go, but this requires absolute trust and complete surrender. It does not take much of a man to be a Christian but it takes all of him there is. Only when we give in to him can he freely give out to us!"+abstractor_text+"BDL"; msg['32_07c'] += box_footer; msg['32_08a'] = "";
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Acknowledges that an essay written many years ago, \"Whose Name Shall the Bride Wear?\" written to prove that the Church of Christ was not a denomination, was actually more sectarian than those whom it was seeking to reach. Maintains that the ekklesia had no specific name in its inception. The saints were corporately designated only by simple nouns describing a relationship (functional unity, divine origin, present authority, in relation to government, in relation to heritage). To select any one of those terms and make it the means of identification for a specific group of believers is to create a denomination, and to do so in order to separate those Christians from others is the very essence of sectarianism. Examines the use of a lower case \"c\" in \"church of Christ,\" noting that sectarianism is an attitude of heart, not an accident of spelling. Notes that the term \"Church of Christ\" is not even found in scripture. Observes that if the church is to wear the name of the groom, contrary to the custom of the middle east at that time, it would be called the \"church of Jesus\" since \"Christ\" is his title, not his name. Quotes from Alexander Campbell in support of his abhorrence of sectism. Then quotes from G. C. Brewer's lecture at Abilene Christian College in which he states that \"to exalt any one of these [names] into the patented name of the church is to sectarianize that expression. If we have not done that very thing with the expression church of Christ then why do we not vary our terms in speaking of the church?\" This topic is continued in the following issue of the paper."+abstractor_text+"BDL"; msg['32_08a'] += box_footer; msg['32_09a'] = "";
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Continues the topic of his previous essay on \"The Name Pattern.\" Examines the arguments, and the scriptures upon which they are based, used to support the idea that the church has a formal and exclusive title—\"the Church of Christ.\" Examines Acts 4:12, Acts 20:23, Eph. 3:14, 15, and Heb. 12:23. Concludes, as earlier, that there is no official title for the ekklesia of the new covenant. While the expression \"church of Christ\" may be employed as a name of the church, it must never be employed as the name of a church. Acknowledges that there are Christians in the sects, that these are in the church of God by divine appointment and in sectarian pastures through personal choice, influenced by tradition, teaching and early training. Maintains that our task is not to unite sects but the Christians within them. We cannot accomplish this by creating another sect."+abstractor_text+"BDL"; msg['32_09a'] += box_footer; msg['32_10a'] = "";
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Denies that we are under a legal code of statutes. Holds that such a system belongs on the other side of the cross. Law was to last only until faith came. One is either under law or under faith—but not both. Law does not rest on faith. But if we are not under a written code, what is the purpose of scripture? The primary purpose of scripture is to bring us into a vital relationship with Jesus Christ as Lord—eternal life. But if one thinks he has eternal life in the scriptures, he may become so devoted to them that he never comes to Jesus at all. The purpose of the law was to bring us to Jesus as the source of life. But if we are not led into a life giving relationship with him, all of our scriptural knowledge will go for naught. To have life in his name is to have life in his person. This life come to those who receive him. The first to do so were Jews who had no intention of abandoning the law of Moses. They were not looking for another law in the instructions of the apostles. The apostolic teaching was not then, nor has it ever been since, a written code or law for justification. Such a law requires machinery to enforce conformity; it requires interpreters of divine meaning. We serve in a new way—the way of the spirit. We are no longer under the way of a written code. The apostolic letters were designed to convince their recipients of the love of the writer. When we make of them a written code we revert to a pre-Calvary means of justification, living B.C. lives in an A.D. world."+abstractor_text+"BDL"; msg['32_10a'] += box_footer; msg['32_10b'] = "";
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The title reflects the fact that the author is in revolt against the sectarian status quo. Observes that God's children are divided in open defiance of the divine will. But unity will not come at the hand of factional partisans nor by those who are dependent for financial and emotional support upon our partisan establishment. Predicts that our silly \"Berlin walls\" will be beaten down by courageous younger men who grasp the difference between being faithful to Jesus and being a satellite to a sect. Resolves to recognize and receive all of God's children as his brothers regardless of their thinking about instrumental music, \"institutionalism,\" the millennium, or spiritual gifts. Determines to pursue \"the more excellent way.\" Urges that we abandon the philosophy of divisiveness and recognize that unity is not based upon conformity but upon community in Him. It is not knowing all of the same things, but all of us knowing the same One that makes us one. Insists that we be men and show the world that the bond of peace is not an imaginary and visionary something but a real tie that binds."+abstractor_text+"BDL"; msg['32_10b'] += box_footer; msg['32_11a'] = "";
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The purpose of the apostolic letters was not to produce life but to inform those in Christ that they already had it. Where the term \"word of God\" is used with reference to birth or begettal, it never refers to an apostolic epistle. Faith comes by the gospel. In the new testament preaching always concerns the proclamation of the good tidings of God to the non-Christian world. The apostolic letters do not comprise a written code. They were never intended to be a compilation of laws. They are guidelines to happiness (2 Cor. 1:24). The Living Way marked out the Way for us which, in most cases, calls for the use of commonsense and judgment, tempering our actions according to the needs of our brethren. Some things are always wrong. Others are wrong only under certain conditions. Our pattern is Jesus. The good news about him leads to faith in him—belief into him which involves commitment or surrender to him. In him we become partakers of eternal life, his life. In him we grow and mature in various aspects of life. It is here that the apostolic letters fulfill their role."+abstractor_text+"BDL"; msg['32_11a'] += box_footer; msg['32_11b'] = "";
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A review and reply to an article by J. D. Thomas entitled \"Observations on Unity,\" published in the Gospel Advocate for August 6. Reproduces the article in its entirety for perusal by the reader. Observes that the article is actually an apologetic for division and that Thomas' definition of unity is wholly without scriptural basis. Notes that Thomas' references to \"full fellowship\" are evidence that he is not dealing with fellowship on a scriptural basis. Rather, he seems to have it confused with endorsement. Concludes that the whole burden of Thomas' essay is there will be no unity until everyone sees everything just as he does, which means that our unity is not in Christ's redemptive act but in Brother Thomas' expository ability. Commends Thomas' attitude exhibited in his statement that \"It is nothing less than stupid for us to fight one another, as well as its being sinful.\" Adds that it is also stupid for us to perpetuate division and schism."+abstractor_text+"BDL"; msg['32_11b'] += box_footer; msg['32_11d'] = "";
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The antagonism between Jew and gentile was simply a reflection of the way they stood with reference to God. Jesus did not remove the antagonism by trying to unite them but by reconciling them both to God through the sacrifice of one body on the cross. It lifted the burden of sin and made possible a sense of security for both. If anything else could produce harmony the cross would not have been necessary. It is the place where one act made irrelevant the antagonism between bitter rivals. It is the answer to all partisan hostilities. Our \"circumcision\" today takes many forms. It is anything external in which man trusts as a symbol of his covenant relationship with God. Such \"circumcision\" automatically renders everyone who does not trust in such a condition as member of a rival tribe. So long as men trust in such symbols of faithfulness the cross is made of none effect. Such trust causes men to forget grace and attempt to be justified by law. Once the meaning of the cross is grasped it is seen that such symbols mean nothing—one becomes part of a new humanity. At the cross every man is seen for what he is—helpless, hopeless, unable to keep law perfectly. Here his complex schemes of doctrinal orthodoxy are shown to be cobweb ladders which he has built to try and achieve reconciliation, always too short, always ineffective. He cannot even attain to his own ideals. The cross does not make us alike. We are simply all reconciled to God. Being right on every point of doctrine has nothing to do with it. It is not by our achievement—intellectually, mentally, or morally. We no longer receive one another because of attainment or achievement. The ultimate criterion is in the fact that we have been given life together in Christ, making utterly irrelevant the antagonism between us."+abstractor_text+"BDL"; msg['32_11d'] += box_footer; msg['32_11e'] = "";
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One's view of the veracity of Paul's claim that his gospel came to him by divine inspiration will determine whether it has authority over his life. While we cannot prove that Paul was correct in his statement, the agony he willingly endured for the sake of his gospel proves that he believed what he said was true. However, the real proof of the authorship of the gospel is inherent in the message. The nature of the gospel proves it is no human invention. It runs counter to all that men would devise if they were to attempt a plan for universal redemption. The gospel begins not with one of humble parentage being elevated as a god, but with one who was God emptying himself, adopting the nature of a slave and making himself \"of no reputation\" through (1) the circumstances of his birth, (2) the place of his birth, (3) his boyhood home, (4) his choice of disciples, (5) his daily companions, and (6) the manner of his death. The whole scheme of redemption bears the imprint of the divine mind upon its very face. The gospel is not merely words announced, but a life shared with us."+abstractor_text+"BDL"; msg['32_11e'] += box_footer; msg['32_12a'] = "";
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Jesus was always conscious he was doing the work of the Father. This enables us to know what God wants his sons to do by observing what his Son did. The \"greater works\" which are laid upon us are not in the domain of the material (since no one could do a \"greater\" work than raising the dead) but in the area of human nature and its transformation. While Jesus was attending a Jewish feast in Jerusalem he left the temple and went to the pool of Bethesda where he healed a lame man and commanded him to take up his bed and walk. The Pharisees became incensed because the man was carrying his bed on the sabbath. But Jesus demonstrated that God was not interested in days but in men. When faced with the conflict between a crippled man and a code of laws, the human need took precedence. This is what the sabbath was all about. Life is cheap to a legalist. Human values are far down the scale. Men exist only to keep the law alive, even if they die in their attempt. Religion is life. It is not a code unloaded from above but a life shared from above. It is a life of service. There is no other way to serve God than by serving men made in his image. Just as Jesus proved he was the Son of God by working like the Father worked, we must show that we are the sons of God in the same way."+abstractor_text+"BDL"; msg['32_12a'] += box_footer; msg['32_12b'] = "";
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Observations based on the first thirteen verses of chapter three of Ephesians as translated by J. B. Phillips. Notes that the noble secret of which Paul speaks is that the gentiles are to be equal heirs with God's chosen people. This is part of the eternal plan for the unity of all things in the universe in Christ Jesus. It is an announcement that the war is over, hate is dethroned, and selfishness is revealed as a blatant usurper. Blood washed away the barrier between the circumcised and the uncircumcised. Angels were not in on the secret but they are witnesses of the unfolding of God's complex plan—how the diverse elements can be united in one body by the cross. These are the tremendous issues of which Paul speaks before which all other pale."+abstractor_text+"BDL"; msg['32_12b'] += box_footer; msg['32_12c'] = "";
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Expounds upon the \"inner illumination of the spirit\" to which Paul refers in Eph. 1:18. Notes the difficulty translators experience with the word pneuma which may refer to the Spirit of God or to that divinely given attribute within man. Holds that the spirit of man is capable of being floodlighted or given insight by the Holy Spirit. But distinguishes revelation from illumination, the former relating to the impartation of truth undiscoverable by other means while the latter having to do with perceptiveness of that truth. The Spirit will not impose the Word upon our minds but in fuses the mind into the truth to the extent of its willingness and capability. (No two persons in the world have the same capacity for understanding.) Our willingness to accept new truths may be affected by prejudice, loyalty to the party, indifference, or fear of loss of prestige or power. When one arrives at the point where all else is counted as refuse and he surrenders himself unreservedly to the Spirit who dwells within, when he commits himself without restraint or hesitancy to the leading of the Spirit, his heart is prepared for illumination."+abstractor_text+"BDL"; msg['32_12c'] += box_footer; msg['32_12d'] = "";
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After describint the background which evoked the statement of Paul in 2 Cor. 9:10, suggests that Paul may have been quoting a popular proverb related to sowing by scattering seed in broadcast fashion. To sow sparingly for fear of weather conditions or insect invasion would result in a poor harvest. Observes that in the sharing of life's bounty we must remember that all will not turn out as we planned. Those whom we help may not respond as we hoped. So we must decide whether we are giving in order to purchase goodwill and commendation or whether we are motivated solely by a spirit of altruism and compassion. The harvest starts in one's own heart before the planting begins, and the seed is fertilized and watered by one's attitude. When the strings of the heart are drawn taut by the hands of stinginess God cannot deposit the riches of His grace in that heart. It is only as we are willing to turn loose of the seed which God places in our hand that we can expect a harvest."+abstractor_text+"BDL"; msg['32_12d'] += box_footer; msg['32_12e'] = "";
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Observations regarding attacks upon the author by other writers. Notes that since he did not change factions, but merely stopped being factious, his brethren in the factions don't know what to do with him. States that he has simply resolved to love all his brethren without going anywhere—without changing parties. States that it is a genuine thrill to know that the only brethren he has are brothers in error. Observes that he is not concerned with the fact that things being said of him are untrue, since one of these days everything is going to be straightened out. By following Jesus as closely as possible he has learned how to love even those who think they are his enemies. Notes that it isn't always easy, but it is always satisfying. Resolves never to return to the narrow, bigoted, sectarian outlook which shackles the heart and quenches the Spirit."+abstractor_text+"BDL"; msg['32_12e'] += box_footer; msg['33_01a'] = "";
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In preparation for essays dealing with Romans 8, provides an introduction to Paul's letter to the saints in Rome. In this letter Paul sets forth for those whom he had never met what the life of faith was all about. States that the theme of the letter is justification by faith, then defines faith as more than mere mental assent. It involves the surrender of self without reservation to him who is its object, an embracing the Son of God so fully and completely as to lose one's own personality in identification with him. Observes that justification is necessary because of our guilt. Man cannot obtain justification by undoing a single sin, nor by living a sinless life. We cannot win, merit, or deserve it. Through the death of a sinless person God made it possible for justice and mercy to meet and merge without clashing. One who gives up his life on earth to become identified with Jesus in his sinlessness is simply counted as righteous by God. Man can never save himself by his own wisdom nor by his own legal rectitude. But through faith he is acquitted by God, made free, and given a new life. He is reconciled to God. He has peace with God, restored to the state of being with God which man enjoyed before sin came. The love of God is poured out into his heart by the Spirit. Selfishness is washed away. We live not because of our sinlessness, but because of the sinlessness of Jesus. We are declared righteous. Our sins are not counted unto us! His righteousness is!"+abstractor_text+"BDL"; msg['33_01a'] += box_footer; msg['33_01d'] = "";
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Notes that the latest controversy over which the \"some-whats\" are attempting to force all to take a stand concerns the work of the Holy Spirit and how they stand on Pat Boone's claim to have spoken in tongues. Urges that the question is simply not worth exalting to the status of a prime target. Insists that whaever one thins about the matter has nothing to do with one's relationship to Jesus. Notes that if you really love Jesus you can love Pat Boone and all of the rest of the brethren. Concludes that a good way to demonstrate that you do not know the Spirit is to kick up a fuss and disturb the peace about how you think he works."+abstractor_text+"BDL"; msg['33_01d'] += box_footer; msg['33_02a'] = "";
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Follows a previous introductory essay on Romans 1-5 with an exposition of the theme of Paul in Romans 6-8. First explores the way Paul relates grace and baptism, observing that either all who died to sin were baptized or Paul's entire argument is rendered ridiculous. Quotes W. E. Vine's statement that \"the word baptizo was necessarily transliterated into English, as there was no equivalent in our language. . . . To baptize . . . involves submersion and emergence—death, burial and resurrection.\" The man who has been baptized had died to sin. He is therefore free to be joined to Christ. He is free from law. While the goal of law is conformation, what we need is transformation, freedom to serve God in a new way, the way of the Spirit—not under a new law but in a new way, the way of the indwelling Spirit empowering us to withstand the cosmic forces of evil. To be in Christ is to sustain an intimate relationship with him. In him no condemnation resides. To walk after the flesh is to be without God in the various relationships of life. We cannot reason ourselves out from under the domination of the power of evil. We must be rescued by a superior power. There is no plan or human organization which can provide the power to free from the lower nature. What we must have is an inner dynamic—the power that comes directly from the indwelling Spirit. The Spirit is a personality as may be seen from an examination of his attributes, abilities, the ascriptive terms used to refer to him, his actions, and his association with the other two personalities of the Godhood."+abstractor_text+"BDL"; msg['33_02a'] += box_footer; msg['33_03a'] = "";
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In Christ the animating principle is the Holy Spirit and the life we share is the life of the Spirit. This is what Paul referred to as \"the law of the Spirit of life.\" \"The law of sin and death\" is the principle which prompts one to sin even against his own wish—\"the sin that dwelleth in me\" (Rom. 7:17). This continual conflict creates an agonizing situation in which the way out is the indwelling Spirit who infuses us with new life. The lower nature makes it impossible for man to achieve righteousness by law-keeping since he is powerless to obey it in perfection. Jesus fulfilled the law and earned the right to adopt men unto himself. Because of his sinlessness he could take our sin and purchase our freedom from the guilt and consequences of sin, and we made partakers of the divine nature. To be carnal minded is to be alienated from the life of God; it is to be dead while one lives. To be spiritually minded is to be in the Dominion of the Spirit, to put on the nature of God's creating. It is to have peace with God."+abstractor_text+"BDL"; msg['33_03a'] += box_footer; msg['33_03b'] = "
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That They All May Be One
First in a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. The congregation is able to agree upon a sign that identifies their meeting place without sectarianizing nor misappropriating a scriptural name of the church as its unique name."+abstractor_text+"BDL"; msg['19_01a'] += box_footer; msg['19_01d'] = "
Is the War Over?
Describes the state of unpreparedness of Christians for spiritual warfare due to compromise and a lack of commitment. Congregations act as if a truce has been signed with Satan. Too many members just 'belong'. Satan has taken away our guns and given us cap pistols. The army is infested with people who do not know which side they are on. They are like little boys playing war with broomsticks and expecting Satan to fall over and play dead when they yell 'Bang!'. We've placed diplomats in the pulpits and leave it up to them to explain the terms of compromise."+abstractor_text+"BDL"; msg['19_01d'] += box_footer; msg['19_01e'] = "
Statement of Fact
Prospects for Mission Messenger as it enters its nineteenth year of publication. Gives a brief background of the origin of the paper and an overview of its present purpose and financial status. Expresses gratitude to financial supporters and makes an appeal for help in acquiring additional subscribers. Notes that the paper is in need of a thousand new subscriptions this year in order to break even. In ten years 24,000 copies have been sent outside the U.S."+abstractor_text+"BDL"; msg['19_01e'] += box_footer; msg['19_01j'] = "
Law and Love
The restoration of man to his former guiltless state is the whole theme and purpose of divine revelation. Conformity to the spirit of that revelation will transform man and render him capable of walking in fellowship with God. Nothing can be so important as familiarizing ourselves with its content. The new covenant writings are our hope for a better world and a better life. Many miss the majesty of the design of revelation by viewing it legalistically while others disregard it entirely and invent new approaches to fellowship with God. More than anything else is needed a wholesome, pure, and consistent attitude toward God's revelation."+abstractor_text+"BDL"; msg['19_01j'] += box_footer; msg['19_01k'] = "
Freedom in Christ
Innovations are never introduced into the church of God by an avowed enemy of truth, but good intentions will not necessarily protect against deviation from and destruction of the faith. We should carefully weigh what men say in the scales of divine revelation. We should not be led to question the motives of all who differ from our position nor assume they are dishonest simply because they disagree with us. All lack knowledge in some fields, all lack some knowledge in all fields. No good man will want others to follow him blindly. Good leaders should encourage others to read, think, and speak for themselves, thus exercising their freedom."+abstractor_text+"BDL"; msg['19_01k'] += box_footer; msg['19_02a'] = "
Grilling the Editor
Transcript of a recorded interview in which the editor replies to questions proposed relative to his views on current topics such as:
- the implications of his use of the term \"restoration\"
- whether \"The Church of Christ\" today is co-extensive with references to \"the body of Christ\" in scripture
- whether there are children of God in the sectarian bodies
- the editor's opposition to seminaries and the one-man minister system
- how he regards Mission Messenger as it relates to the things he is striving to achieve
- and others.
That They All May Be One
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Deals with how a brother who accepts instrumental music might accept and be accepted by a congregation that rejects instrumental music as acceptable in corporate worship."+abstractor_text+"BDL"; msg['19_02d'] += box_footer; msg['19_03a'] = "
The Sheep on the Hills
Describes the status of the Christian community as divided by sectarian interests. Lists factors which have produced sectarianism. Appeals for unity among all followers of Christ in response to Jesus' prayer and the fulfillment of the eternal purpose of God. Unity among believers will convert the world to Christ and issue in peace among humankind. Warns those who would be divisive that the sheep are God's, not theirs."+abstractor_text+"BDL"; msg['19_03a'] += box_footer; msg['19_03b'] = "
That They All May Be One
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. The evangelist goes about training men to become bishops and training the congregation to function independently in his absence. The evangelist sustains the relationship of a father to those he begets through the proclamation of the gospel. Explains that the modern \"located evangelist\" system is one of foster fathers which contributes to and perpetuates the immaturity of the congregation. Explains the role of bishops and deacons."+abstractor_text+"BDL"; msg['19_03b'] += box_footer; msg['19_03d'] = "
The Spirit and Liberty
Asserts the freedom of the human spirit before all men and the propriety of its submission only to God. Encourages the assertion of one's freedom in Christ and decries the tyranny of leaders who seek to exercise mind control. In a less enlightened era physical torture was used to bring opinions into line with orthodoxy. In these days more exquisite means of torture are used such as ridicule, misrepresentation, lying, and boycott. Charity and sincerity are characteristics of true religion which must utterly disown bitterness and hypocrisy. Observes that error in thought is intellectual lameness. Suggests that we should treat such with the same care and consideration shown to one who is physically lame, not attempting to make him walk as we do by twisting and deforming his legs. Notes that one cannot force another to grovel and kneel before him without first losing his own dignity. One who feels God belongs exclusively to him reveals he does not yet belong to God."+abstractor_text+"BDL"; msg['19_03d'] += box_footer; msg['19_04a'] = "
To My Catholic Friends
Addressed to members of the Roman Catholic Church with whom the author holds many great truths in common. The question raised is that of the nature and identity of the church of God. Suggests that neither the Protestant churches nor the Roman Catholic Church were founded by Christ, since there were thousands of baptized believers in Jesus before there was a church in Rome and long before the first Protestant sect was formed. Since it was not the first, the church in Rome cannot be the mother of all churches. If it is admitted that the church in Jerusalem was a true church, then it must be granted that union with the Church of Rome is not essential."+abstractor_text+"BDL"; msg['19_04a'] += box_footer; msg['19_04b'] = "
The Clergy and the Church
The special clergy has been the chief foe of pure Christianity in every age. The system of \"located evangelists\" in \"The Church of Christ\" is simply the clergy system operating under an assumed name. The seminaries of these churches seek to turn out men who are \"sound\" in parroting the party line. Although not all of its \"local ministers\" is satisfied with this status and recognize that the office they occupy was no part of the primitive ecclesia. Many, however, honestly believe that the restoration has been completed and that \"The Church of Christ\" is identical with the church of God in the new covenant scriptures. Enumerates ten things about these churches which were no part of the primitive church. Asserts that almost every error in the history of Christendom has been injected and perpetuated by the clergy. Maintains that the clergy system will be the hardest of all innovations to overthrow due to prestige, power, and wealth."+abstractor_text+"BDL"; msg['19_04b'] += box_footer; msg['19_04d'] = "
That They All May Be One
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. At this time he beings a series of lessons on the eldership. He points out that God has ordained three organic institutions as a blessing to mankind: the family, civil government, and the congregation of the saints, and that government is an essential feature of each. In every dispensation of time, the rule of elders, or ancients, has been sanctioned by God as the most appropriate to man in his earthly state. No organized body can function as a body except through agents. No congregation of disciples has developed to the degree of spiritual maturity which God expects it to attain until of its own number it can select godly, capable, qualified men as overseers or superintendents."+abstractor_text+"BDL"; msg['19_04d'] += box_footer; msg['19_04e'] = "
The Name of the Bride
Response to a correspondent who asserts that the name of the church ought to be \"The Church of Christ\", since the church is his bride and should wear his name: Notes that the practice of a woman wearing her husband's name--which was not the practice in Bible times--is a fairly modern one. Furthermore, the name of the bride of the church is not \"Christ\" but \"Jesus\". The word \"Christ\" is not a name for our Lord. It is his office. The community of saints has no official distinctive and exclusive name or title."+abstractor_text+"BDL"; msg['19_04e'] += box_footer; msg['19_05a'] = "
Wild Grapes
Building on God's lament in Isaiah that all his blessings on Judah had resulted only in wild grapes, briefly traces the history of reformation to the present. Then states that the vineyard is once again producing the wild grapes of strife. Illustrates this with references to factionism in \"The Church of Christ\" over fermented grape juice and multiple cups. Exposes the error in such division and calls for attitudes which will rise above the party spirit."+abstractor_text+"BDL"; msg['19_05a'] += box_footer; msg['19_05b'] = "
A Sense of Values
Jesus came to change the values of men to the values he modeled. Our exaggerated regard for human life is not a Christian value. We elevate physical life beyond that of the primitive church—fearing him who can kill the body more than him who has power over the soul. This results from a loss of faith in spiritual things."+abstractor_text+"BDL"; msg['19_05b'] += box_footer; msg['19_05d'] = "
Fear of Love
There are now more neurotics and insane than at any point in history. This presents an opportunity for Christians to demonstrate the nature of Christianity to the world, but they are generally lacking in love—its guiding principle. To be children of God implies growing in his likeness—which is love. But love is often ridiculed even by those who profess to be Christians. We are taught to love our group, church, race, etc. But Jesus taught us to love our enemies. To restrict our love to those who agree with us is to deny the basic element of Christianity. No man can say he is like God if his love is partisan, national or racial. The lever which will move the world to Christ is love."+abstractor_text+"BDL"; msg['19_05d'] += box_footer; msg['19_05f'] = "
That They All May Be One
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Responds to seven questions about elders:
- How old should a man be to qualify for the office?
- Can a man be appointed against his will?
- Can a man resign from the office?
- Why is there no scripture for a man resigning?
- Is it possible for one to get too old to serve?
- Can a congregation be scriptural with having them?
- Is a plurality necessary?
The Power of Christianity
An overview of the impact of Christianity upon human society. Notes that Christ never created a single organization for social reform. Christianity is a revolutionizing power that works quietly through the power of unselfish love. It is a mistake, however, to view the purpose of the church as that of an organization designed to work overtly toward social reform. Such an idea has been a hindrance and an obstacle to effecting the divine purpose."+abstractor_text+"BDL"; msg['19_06a'] += box_footer; msg['19_06b'] = "
Class Controversy
One of the many factions within the disciple brotherhood contends that it is the faithful church because it does not have Bible classes for study. This is a position based on no rational argument from Scripture. Its leading proponents are largely deficient in scholarship and constructive ability. The contention is over a method of teaching for which God has not legislated. It rests on a misinterpretation (due to the fallacy of generalization from a specific) of 1 Cor. 14:31. It would be wrong, however, to disturb the peace of those who have agreed not to have classes."+abstractor_text+"BDL"; msg['19_06b'] += box_footer; msg['19_06d'] = "
That They All May Be One
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. As the evangelist labors to complete his task by training men for the office of bishop, he instructs the congregation in the distinctive terms applied to the office.
- Elders and presbyters
- Bishops and overseers
- Shepherds and pastors
Positive and Negative
Reacting to a booklet published by the \"Church of Christ\" bearing the title \"A Church that is neither Catholic, Protestant, or Jewish\", discusses how the church of God is catholic and composed of protestants and Jews, in the literal and biblical meaning of these terms. Suggests that we spend our time telling the world who we are rather than who we are not."+abstractor_text+"BDL"; msg['19_06g'] += box_footer; msg['19_07a'] = "
Brethren in Slavery
Regards cigarette smoking as catering to a physical craving or lust and the smoker as ensnared in an evil bondage of his own making. Opines that a smoker should not be appointed as an elder. Describes the physical detriment of smoking and urges all smokers to pray for strength to quit, rely on the Holy Spirit for strength, and vow to God never to smoke again."+abstractor_text+"BDL"; msg['19_07a'] += box_footer; msg['19_07d'] = "
That They All May Be One
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Discusses the functions of elders using the categories of activities listed in Ezekiel 34. Contrasts the proper function of elders with that of the hireling—the located evangelist. Maintains that the development of qualified bishops in the congregations of the saints is the greatest need in this age. The failure to do so has resulted in the hiring of a specialist in organization and congregation management resulting in a plague of unconverted members who seek to be served rather than to serve."+abstractor_text+"BDL"; msg['19_07d'] += box_footer; msg['19_07e'] = "
A Sad Commentary
Commentary on a quotation from John T. Lewis decrying the practice of elders hiring an outside preacher to fill-in for the regular preacher when the latter is away holding a meeting. The author analyzes and comments on several key statements in the Lewis quotation. Makes reference to a personal conversation with Lewis while visiting in his home in Birmingham, Alabama. Concludes that Lewis himself was responsible for promoting the modern pastor system by not speaking out against it in the churches he had started."+abstractor_text+"BDL"; msg['19_07e'] += box_footer; msg['19_08c'] = "
That They All May Be One
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Answers ten questions from the congregation regarding the qualification and appointment of elders:
- Is there general agreement as to the qualifications?
- Is there danger of interpreting the qualifications too rigidly?
- Must a man have all of the qualifications?
- Would this not require a state of perfection?
- If no man has the qualifications but several men taken together have them, can they be appointed?
- Should a man who shows a promise be appointed in anticipation of his developing the qualifications?
- Should one be appointed who might be offended if left out?
- Should a man be appointed as a reward for faithful service?
- Do the qualifications come under various categories?
- Which classification will be discussed first?
Disciples of Yesterday
Asserts that \"The Church of Christ\" in many places has degenerated into merely another narrow and intolerant sect. In contrast with the early restorationists, Walter Scott and Barton W. Stone, these modern inheritors of the restoration movement will not receive as brethren those who leave other sects and seek to join them unless the latter have been re-baptized by a \"Church of Christ\" preacher."+abstractor_text+"BDL"; msg['19_08f'] += box_footer; msg['19_09a'] = "
Peace Must Be Waged
Sets forth three principles that must guide the efforts of those who would work for peace among brethren:
- Recognize the party spirit for what it is—a work of the flesh
- Actively engage in the promotion of peace
- Recognize that peace is not an accident
- Peace must be waged in love
- We must distinguish between the person and the thing he advocates
- No principle must be sacrificed
- We do not shoot men full of peace, rather we strive patiently with them in love
- Fair treatment of those with whom we differ does not imply endorsement of error
The Class Controversy
A response to letters (all from the southland) received in response to the article on \"Class Controversy\" (Vol. 19, No. 6). Observes that many of those who oppose him are not in agreement with each other. A debate, proposed by correspondents, is declined. States the issue in the words of one of his opponents, then responds to the statement. Concludes with a call for unity."+abstractor_text+"BDL"; msg['19_09b'] += box_footer; msg['19_09d'] = "
That They All May Be One
Continuation of a series of articles which tells the story of a congregation planted by an evangelist, and his attempts to bring that congregation to spiritual maturity. Takes up the qualifications of elders in the moral realm:
- Blameless
- Vigilant
- Sober
- Of good behavior
- Not given to wine
- No striker
- Not greedy of filthy lucre
- Patient
- Not a brawler
- Not covetous
- A good report of those without
- Not self-willed
- Not soon angry
- A lover of good men
- Just
Smoking and Cancer
Takes issue with a statement by the editor of the Gospel Guardian in which little or no merit was given to the \"moral aspects\" of smoking. Describes the impact on families of the death of smokers. Concludes with an impassioned appeal to smokers to stop smoking immediately."+abstractor_text+"BDL"; msg['19_09h'] += box_footer; msg['19_10a'] = "
Must Elders Be Married?
This essay builds on the last in the series of essays entitled \"That They All May Be One\" (Vol. 19, No. 9) in which the oral qualifications of an elder were discussed. This essay deals with the domestic requirements for that office. The first question is whether a man must be married to qualify. Reviews quotes from numerous commentators on both sides of the question. Concludes that there is a great deal of contradictory material available on the subject and suggests that exegetes proceed with caution and humility. However, there is one thing of which all may be certain, says the author, and that is that the enforced celibacy of the Roman Church is contrary to the word of God."+abstractor_text+"BDL"; msg['19_10a'] += box_footer; msg['19_10e'] = "
Drawing the Line
Observations concerning what the author considers to be the improper use of the words \"brotherhood\" and \"fellowship\" by a fellow editor. Commends the editor on his recognition that differing degrees of knowledge entail differences among brethren."+abstractor_text+"BDL"; msg['19_10e'] += box_footer; msg['19_10f'] = "
A Serious Charge
Response to a challenge to the author's earlier reference to \"The Church of Christ\" as a sect. Then proceeds to set forth ten statements (re boards, conventions, societies, propaganda, bureaus, schools, and headquarters) about \"The Church of Christ\" designed to demonstrate that \"The Church of Christ\" is not a restoration of the primitive church but a modern sect, although it is acknowledged that many \"Churches of Christ\" are not sectarians in concept or practice. Expresses doubt that \"The Church of Christ\" will ever repent and return to the original pattern."+abstractor_text+"BDL"; msg['19_10f'] += box_footer; msg['19_10g'] = "
Making Allowances
Observes that the position of a fellow editor on a certain issue reflects that loyalty of a congregation is determined by its subscription to several items of an unwritten creed, and not by its relationship to God. Notes that the party spirit results in a twisting of scripture to sustain the partisan position. The holding of differing views does not bring brethren under condemnation but the creating of a party around those views does. Observes that not a single one of the factions in the disciple brotherhood has perfect agreement among its constituents. They merely agree on the one thing which is the test of loyalty."+abstractor_text+"BDL"; msg['19_10g'] += box_footer; msg['19_10h'] = "
Our Plea
A list of five principles for which the author pleads, together with a list of five related things which he opposes."+abstractor_text+"BDL"; msg['19_10h'] += box_footer; msg['19_11a'] = "
Must Elders Be Married?
Concludes that an elder must be married as a requisite for the office of elder and states the reasons for his conclusion—a position he did not hold five years prior. His conclusion is based on (1) the practice of the early Jewish Christians, (2) the general tenor of the apostle's teaching about elders, and (3) the fact that the statement that an elder should \"rule well his own house\" would strongly imply the presence of children. States that while he could not conscientiously appoint unmarried men as elders nor serve under such, he would not make an unwritten creed of his interpretation and divide brethren over it."+abstractor_text+"BDL"; msg['19_11a'] += box_footer; msg['19_11e'] = "
Report of a Trip
A report on a trip to Charleston, West Virginia, where the author met with ministers of several Churches of Christ, all of whom questioned whether the others were truly children of God. Relates his experience attending the Mountain States Christian Convention. Reports on discrepancies in the use made of the instrument and the argument made to defend its use (as an aid to singing). Doubts that any of the brethren in Charleston truly want real restoration."+abstractor_text+"BDL"; msg['19_11e'] += box_footer; msg['19_11f'] = "
A Wine Party
Comments on the divisive nature of remarks made by a correspondent who states his opposition to the use of non-fermented grape juice with the Lord's Supper. The author notes that the word \"communion\" is misused when limited in reference to the Lord's Supper. It is sinful to split the body of Christ into wrangling parties over the very Supper which the Son of God ordained as an expression of corporate fellowship."+abstractor_text+"BDL"; msg['19_11f'] += box_footer; msg['19_12b'] = "
Elders and Children
The last in a series of articles on elders—their function and qualifications. Sets forth, in a series of questions and answers, his view that an elder may have one or more children and that those children must show evidence of being under subjection to their father, but not necessarily Christians."+abstractor_text+"BDL"; msg['19_12b'] += box_footer; msg['19_12d'] = "
What Is Heresy?
A response to a letter which tells of a church where a brother holding premillennial views was accepted by the congregation, but a visiting speaker told them that the brother held a dangerous heresy and that they should get rid of him. Points out that it was the preacher who was the heretic due to his party spirit—which is heresy. Although the author considers the pre-millennial theory to be a misinterpretation of Revelation 20, he would no more cast out a brother for mental astigmatism than for physical."+abstractor_text+"BDL"; msg['19_12d'] += box_footer; msg['20_01a'] = "
Thoughts on Fellowship
We are called into fellowship by God. Fellowship is a state attained through grace. The prior relationship to God is one of alienation from his life. The Jewish system separated men from God and from each other. These barriers were destroyed by Christ—the veil of the Temple being torn in two. The Jews were told \"draw not nigh\" but we are told \"Let us draw near.\" The work of unity is credited in Scripture to Jesus—not to men. Unity is now achieved by the Spirit and is called the fellowship of the Spirit. The Spirit rests upon us as the cloud rested upon the tabernacle in the wilderness. Earlier men had to go up to God, now God dwells in us continually. Fellowship has to do with sharing. We are in fellowship with each other only because we sustain the same relationship to God."+abstractor_text+"BDL"; msg['20_01a'] += box_footer; msg['20_01o'] = "
Church Autonomy
A warning against the forfeiture of congregational autonomy through the delegation of responsibility to others. Expresses concern for the practical outcome of large gatherings in a central location of those who think that they \"represent\" the brotherhood and attempt to tell others what position they must take on current issues. Editors occasionally seize power and assume the role of brotherhood \"oracle\" and their pronouncements become law. But there is no such thing as a \"brotherhood paper.\" One congregation cannot discipline the members of another, nor can the elders of one exclude the elders of another. One congregation cannot disfellowship another congregation. There are no diocesan bishops, no delegate conventions, no ecumenical councils of talented men, no convocations of preachers, and no ecclesiastical courts in the framework of God's revelation."+abstractor_text+"BDL"; msg['20_01o'] += box_footer; msg['20_01p'] = "
Big Preachers
Response to comments of Burton Coffman in Firm Foundation regarding the need to keep big preachers in the big churches. Coffman lists the names of fourteen such men. Exposes double talk in terminology used and calls attention to the interests of these men and the financial nature of their work. The pulpit was unknown in the primitive church."+abstractor_text+"BDL"; msg['20_01p'] += box_footer; msg['20_02a'] = "
Religion of Fact
God's purpose is to unite men whom he created with different ways of thinking and different intellectual abilities. His plan is based upon the belief of testimony regarding facts—not abstract propositions. Anyone who believes the fact that Jesus is the Messiah of God and who proves his faith by being immersed is admitted into the fellowship of the Father and the Son. Men dare not make their opinions tests of fellowship. 1 Corinthians 1:10 does not require perfect agreement of all opinions nor can it refer to matters of personal judgment. It is just as sinful to call a party by the name of Christ for the purpose of segregating it from other believers as it is to call it by the name of Cephas or Paul. There is to be a diversity of minds for the church of God. God has ordained and revealed a religion founded upon facts, testimony and faith."+abstractor_text+"BDL"; msg['20_02a'] += box_footer; msg['20_02b'] = "
Thoughts on Fellowship
Second in a series of articles on fellowship. Expounds on the meanings of the Greek word koinonia, the English word \"fellow,\" and the suffix \"ship\". Notes that one cannot have fellowship with things (such as cups, colleges, etc.). Points out that fellowship is not synonymous with endorsement of everything the other fellow may hold. We are in fellowship with the Father and the Son, but this doesn't imply that our understanding of all things is equal to their divine knowledge. Fellowship is a state, whereas endorsement is a rational act. Tells the story of a preacher who refused to lead in prayer where the author was speaking for fear that his doing so would consist of fellowship with the author. States that \"every baptized penitent believer on this earth is my brother, and we are in fellowship because we are part of the brotherhood of Christ.\" The church at Corinth was guilty of many wrongs yet Paul reminded them that they had been called into fellowship and that Christ was in them."+abstractor_text+"BDL"; msg['20_02b'] += box_footer; msg['20_02c'] = "
The Thing That Counts
Raises the question as to how to proceed in a hypothetical situation in which a new church is preparing to partake of the Lord's Supper together for the first time, and one member of the congregation objects to the use of multiple cups in which to pass the fruit of the vine. Suggests that the objector is the weaker brother and should be treated with deference. To do otherwise would be to fail to walk in love toward that brother."+abstractor_text+"BDL"; msg['20_02c'] += box_footer; msg['20_02d'] = "
The Roman Catholic View
Reproduction of an article about Churches of Christ which was published in Our Sunday Visitor, the most widely circulated Catholic weekly in the world. The article deals with the exclusivistic and characteristic claims distinctive of \"The Church of Christ\" as seen through the eyes of one Roman Catholic author."+abstractor_text+"BDL"; msg['20_02d'] += box_footer; msg['20_02m'] = "
Is It New Doctrine?
A review of quotations by A. Campbell, M. E. Lard, T. Campbell, G. W. Elley, B. Franklin, D. King, D. Lipscomb, and D. Sommer in evidence of the fact that the author's pleas for a restoration of the restoration are not new with him."+abstractor_text+"BDL"; msg['20_02m'] += box_footer; msg['20_02n'] = "
Our Attitude
A statement of the approach of Mission Messenger to the problems currently confronting the religious world. Affirms a resolution to explore the Word of God for answers, not seek the agreement of all men, refrain from brutally attacking those who hold different views, maintain an open heart and open paper, refuse to compromise, and continue to plead for the unity of all believers in Christ and the restoration of a pure Christianity."+abstractor_text+"BDL"; msg['20_02n'] += box_footer; msg['20_03a'] = "
The Party Spirit
An exposition of the party spirit, referred to by Paul as a work of the flesh. Examines the symptoms of the party spirit: (1) reluctance to admit the truths held by others, (2) inability to rejoice over the good done by others, (3) unwillingness to hear both sides of an issue and (4) a tendency to abandon the search for truth and rest satisfied in present knowledge. Then looks at the effects of the party spirit: (1) breeds inconsistency, (2) shrivels the souls of men, (3) destroys the sense of proper spiritual values, and (4) produces legalistic extremes. Expresses a need for elders to cultivate a charitable spirit, a love for humanity, and a sense of a need for reformation. Exhorts, \"Let those who have been more fortunate in inheriting truth discovered by others, exercise charity toward those who are still laboring to discover what we have.\""+abstractor_text+"BDL"; msg['20_03a'] += box_footer; msg['20_03c'] = "
Thoughts on Fellowship
A commentary on 2 Corinthians 6:14-18 in response to the suggestion by a correspondent that this passage supports separation from brethren with whom one finds himself in doctrinal disagreement. Demonstrates the absurdity of applying this passage to brethren with whom we differ. Acknowledges as a brother every immersed, sincere believer in the Messiah—regardless of his ignorance of some of the blessings accruing from baptism or as to the time they were bestowed. Raises the question, What shall be my attitude toward unimmersed believers? Concludes that it should be that of a family toward an unborn child—rejoicing that it has been conceived by faith."+abstractor_text+"BDL"; msg['20_03c'] += box_footer; msg['20_03l'] = "
The Road to Ruin
While critical of the modern pastor system, observes that not all hired ministers are necessarily hirelings but tireless and self-sacrificing men, victims of circumstance. Notes that half a century ago the idea of elders hiring or firing a local minister was unknown to restoration minded churches. Asserts that every human institution to do the work of the church is a monument to the mistakes of the brethren. Briefly traces the development of the modern pastor system within restoration movement churches. Expresses doubt that the Church of Christ, with millions invested in human organizations, can ever return to the old paths without the sudden destruction of the structures of modern civilization. The proper response for those who weep over Zion is to make every disciple a minister through love for God rather than for gain and to train godly men as bishops—our greatest need. All Christians must oppose the clerical system."+abstractor_text+"BDL"; msg['20_03l'] += box_footer; msg['20_03t'] = "
Restoration
Reference to restoration does not imply the church disappeared at some point in history, rather it is the work of uncovering the purity of the original ideal of God which was tarnished and covered over during the 1260 years during which the church was forced to flee into the wilderness. The work of restoration, begun by Wycliffe, Luther, Calvin, Wesley, the Campbells, Stone, Scott, Smith, and others, is not completed. The prayer of Jesus has not been answered—this must come through a restoration of the spirit and form of apostolic Christianity. The spirit of restoration must be restored to this age."+abstractor_text+"BDL"; msg['20_03t'] += box_footer; msg['20_04a'] = "
Not Many Fathers
Asserts that there is a difference in the content of the gospel and the apostles' doctrine. Men are begotten—once—by the gospel; they are instructed in the teaching of the apostles. The gospel is the good news and one does not teach news—he announces or proclaims it. Asserts that the evangelist who proclaim the gospel is father to those begotten through his proclamation. One is not a father because he assists at delivery (baptism) but because he begets. The fathers' task is to train (Paul was not sent to baptize but to preach the gospel). Misconceptions have led to a system of foster-fathers (located evangelists) who attempt to train through sermonizing. Concludes with a lengthy quote from A. Campbell in which he opposes sermonizing. "+abstractor_text+"BDL"; msg['20_04a'] += box_footer; msg['20_04c'] = "
Thoughts on Fellowship
Responding to claims that Amos 3:3 teaches absolute unanimity of opinion as a requisite to fellowship in Christ, notes that while we are obligated to accept what God says, we are not obligated to accept what any person thinks that God meant. Points out that the context shows that Amos was arguing from cause to effect. When you see two people walking together, it is as the result of an appointment to meet at a stated time. The original word relates to an initial engagement to meet, regardless of the purpose. If we wait until we get together upon all of our varying interpretations, we will never walk together at all. If God can walk together with us while we are learning, surely we can walk together with all others in Him who are in the same condition."+abstractor_text+"BDL"; msg['20_04c'] += box_footer; msg['20_04q'] = "
The Power of Prayer
The power of heaven is available to us through prayer. If it is not, there would have been no point in James saying that Elijah was a man like us (5:17, 18). Our house is wired for electricity but we burn tallow candles. We are self eclipsed, getting between ourselves and the light of heaven. Like Peter we take our eyes off of Christ and look at the water. During the Renaissance men re-made the world. We can do the same. Tremendous power is made available through a good man's earnest prayer."+abstractor_text+"BDL"; msg['20_04q'] += box_footer; msg['20_05a'] = "
Instrumental Music
The use of instrumental music into the public praise service of the saints (introduced into disciples churches in 1859 by Dr. Pinkerton in Midway, Kentucky) created a cleavage in restoration churches that is as great as ever. This division is contrary to God's will and we must not become callous to that fact. While the instrument was generally introduced by the young over the objections of the old, it is now the old that resist any effort by the young to remove it for the sake of harmony. Those who disallow the instrument often no longer regard as brethren those who use it. This type of thinking has been fomented by the church colleges. But there are signs of change throughout the world. The problem must be worked out in love through further study."+abstractor_text+"BDL"; msg['20_05a'] += box_footer; msg['20_05c'] = "
Thoughts on Fellowship
Asserts that our divided state is the chief deterrent to the subjugation of the world to Christ. A quote from A. Campbell refers to a few individuals who began to reflect upon the ways and means to restore primitive Christianity. A question is raised and answered as to the status of the heirs of this restoration effort. Concludes that the noble idea has been shattered into more than two dozen parties. This has been done in part through the twisting of scriptures such as Ephesians 5:11, for which an exposition is given to show that the works of darkness cannot have reference to those who differ on doctrinal issues. Many in Christian denominations are the innocent victims of birth and circumstances beyond their control; many love the truth and pray for unity. Our task is not to deny they are children of God but to get them to cease being partisans. We must not be partisans in our opposition to the party spirit. We must not create a party in the name of Christ. Nonpartisans (1) recognize sectism as a sin, (2) distinguish between the person and the party to which they belong, (3) have a rigid determination to be nonpartisan, (4) are patient and forbearing while men are learning, and (5) love truth for truth's sake."+abstractor_text+"BDL"; msg['20_05c'] += box_footer; msg['20_06a'] = "
Thoughts on Fellowship
Summarizes what fellowship in Christ consists of and what it entails. Concludes that restoration churches could not be more divided if the Word of God had commanded it. This sad state is often justified by reference to 2 John 9, 10. An exposition of that text is the focus of the essay. Provides a brief summary of Gnosticism—which prompted the writing of the epistle—and concludes that John's phrase \"and bring not this doctrine\" refers to the denial of the fact that Jesus came in the flesh."+abstractor_text+"BDL"; msg['20_06a'] += box_footer; msg['20_06b'] = "
Instrumental Music
After reaffirming an interest in any problem linked either to unity or restoration, notes the shallowness of some of the arguments being used against the use of instrumental music in the public praise service, such as those based on Amos 6:5 and Romans 14:23. Notes, however, that the instrument was introduced on one basis but is now being defended on a wholly different basis. Expresses sadness over the division which has resulted due to the introduction of instrumental music and advocates tolerance—toward people, not things— as avenues toward unity continue to be explored. The remainder of the article is an exegesis of Psalm 87 and a critique of Given Blakely's interpretation of the same as set forth in a recent article."+abstractor_text+"BDL"; msg['20_06b'] += box_footer; msg['20_07a'] = "
Thoughts on Fellowship
Notes that the present view of how to solve the problem of disunity, which has plagued the disciple brotherhood, is not achieving the proper response—factions are multiplying, not diminishing. Proposes a simple answer which can revolutionize and revitalize the restoration movement: Fellowship in Christ is not the result of our agreement, but our agreement comes as a result of our fellowship. We are called into fellowship. Understanding is achieved through the exercise of our rational faculties. Fellowship is not a fruit of agreement but agreement is the fruit of fellowship. So long as we seek to achieve fellowship by agreement upon propositions we will divide every time someone learns a new truth."+abstractor_text+"BDL"; msg['20_07a'] += box_footer; msg['20_07d'] = "
Instrumental Music
A summary of the author's reasons for opposing instrumental music in the public worship service of God: (1) it obstructs our efforts to promote unity, (2) it's introduction created division, (3) a restoration of the primitive order requires its exclusion, (4) it introduces an element into the worship unauthorized by Christ, (5) it constitutes ritualism and is thus a departure from the simplicity which should characterize followers of the meek and lowly one. Regards those immersed believers who oppose his views as brethren, but states that he cannot participate in the public praise service where the instrument is being used. Concludes: \"If brethren wish to inject into the service that which will exclude us on the basis of conscience . . . the responsibility will rest with them.\""+abstractor_text+"BDL"; msg['20_07d'] += box_footer; msg['20_08a'] = "
A Sound Mind
Soundness of mind has to do with that quality or state of intellect which enables one to think clearly and reason correctly in regard to those propositions which come within the sphere of personal experience or relationships. Since the chief aim of man is to search for truth, and since truth can only be perceived clearly by a well-regulated mind, and since such a quality of mental power must be cultivated, it is important to develop the ability to think clearly and reason correctly. Observes that our nation has been victimized by \"easy living\" and the spirit of \"getting by.\" The masses are not as able to comprehend profound thinking as those of a century ago. Compares the sermons of A. Campbell and B. W. Stone to backwoods audiences with the frothy utterances of modern preachers. Notes that just as a stomach constantly fed pre-digested food will soon cease to function, so will a mind limited only to \"digests\" containing that which is skimmed off by other minds. Only the cultivation of a sound mind will enable modern man to find a satisfactory answer to the greatest personal question of all, the reason and purpose of human existence. We are today where our thinking has brought us. We will be tomorrow where our thinking takes us."+abstractor_text+"BDL"; msg['20_08a'] += box_footer; msg['20_08e'] = "
Thoughts on Fellowship
The word \"fellowship\" (koinonia) is used to describe the Lord's Supper. Open communion is the first step to open membership. Brethren in Great Britain do not practice open communion. Asserts that whatever is set up as a barrier to admission to the Lord's table is one's creed and test of fellowship. But brethren are generally ignorant of the meaning of the word fellowship as used by the Holy Spirit. Many believe that calling on one to lead in public prayer would be to acknowledge fellowship whereas sharing the Lord's Supper with him would not be. The only test of fellowship imposed by God is belief that Jesus is the Son of God and immersion prompted by that faith. Baptism \"for the remission of sins\" is a proviso of modern Church-of-Christ-ism—not of God. When a man moved by faith is immersed, that act of immersion is for the remission of sins. We are saved by grace—not by faith in baptism for the remission of sins."+abstractor_text+"BDL"; msg['20_08e'] += box_footer; msg['20_09b'] = "
Reply to Brother Zerr
Response to criticism by E. M. Zerr to comments made in a previous article relative to fellowship and restoration. Contends that no sect is a part of the church of God, but there may be children of God among the sects. The one church is composed of all the saved. The question is not how much truth a group must know before it is a true church but its attitude toward truth as such. It is the truth about the sin of division that needs to be learned and shared, for division is the greatest scandal of modern Christendom. Toleration of others is not restoration but the only atmosphere in which it can be pursued. There is a more excellent way than the party road. As we become closer to Him who died for us we will become closer to each other."+abstractor_text+"BDL"; msg['20_09b'] += box_footer; msg['20_09c'] = "
Thoughts on Fellowship
The Greek word koinonos designates a partner or partaker of something shared. Those who are partakers (koinos) of the Lord's Supper have fellowship (koinonia) in that act. The brotherhood of Christ stems from the fatherhood of God. Every person on earth who is a child of God is my brother. When we speak of the brotherhood in such a way as to exclude any of God's children we are sectarian. Many speak of the \"brotherhood\" in a limited way—limited to those who agree with them on certain doctrinal points and practices. Each has its paper whose editors and their cohorts constitute the brotherhood hierarchy, stifling individual thinking. We are participants with God because we share in the divine nature. We are one in him because of grace—not because of any personal attainment."+abstractor_text+"BDL"; msg['20_09c'] += box_footer; msg['20_09f'] = "
A Sound Mind
A second article by the same title (see Vol. 20, No. 8). Observes that reason is one of several functions of the mind. A sound mind is one which is regulated by the principles which pertain to investigation and deduction which demands the application of positive factors and the avoidance of negative factors. Discusses pitfalls to be avoided and enumerates some of the laws governing the mental process in an effort to help all think clearly and reason correctly. Concludes that we should cultivate sound minds by refusing to form an opinion based on insufficient data, by weeding out the trivial from the worthwhile, by firmness of character which will not yield to every whim, and by being open to a review our position in the light of additional evidence. Notes that \"When you slam the door of your mind to keep others out, you shut yourself in.\""+abstractor_text+"BDL"; msg['20_09f'] += box_footer; msg['20_09g'] = "
Christian Church Baptism
A response to remarks in The Gospel Guardian that \"Christian Church baptism\" is not the one baptism of Ephesians 4:5. Replies that the \"one baptism\" is the immersion of a believing penitent upon the basis of faith that Jesus is the Christ, regardless of who may administer the baptism."+abstractor_text+"BDL"; msg['20_09g'] += box_footer; msg['20_10e'] = "
A Sound Mind
A third article on the discipline of the mind (see Vol. 20, No. 8 and Vol. 20, No. 9). Encourages the development of a \"habit of undistracted attention\" which is the foundation of all mental growth. Notes that a wandering mind accumulates little real knowledge. One must form the habit of attempting but one thing at a time, giving it undivided attention. Appeals to the young to avoid letting pleasure and entertainment take priority over duty and responsibility."+abstractor_text+"BDL"; msg['20_10e'] += box_footer; msg['20_10f'] = "
Thoughts on Fellowship
While the Lord's Supper is a public expression of corporate fellowship, we do not endorse another's errors by eating with him at the Lord's table. Fellowship is not endorsement. God holds no man guilty of believing something he does not believe. We have no right to make anything a test of fellowship which God has not made a condition of salvation. It is misleading to teach men that all who believe and are immersed are introduced to all the privileges of citizenship and then change the rules after they have come in among us."+abstractor_text+"BDL"; msg['20_10f'] += box_footer; msg['20_11a'] = "
Thoughts on Fellowship
Presents a summary of views expressed in this series of articles on fellowship. Notes that while it is God's will that all who believe in Him should be one, believers are in a state of division which is not the normal condition of the body of Christ. The answer to sectarian strife is a major one with many roots and there is no simple answer. The term fellowship has come to mean endorsement, but was never used in this way by the Holy Spirit. We must resolve never to make anything a test of fellowship which God has not made a condition of salvation. We must recognize that a restoration must be preceded by a reformation of attitude, and that it can only go forward in love which knows no limit so far as humankind is concerned. Division did not come over night and unity will not be achieved in a day. We must regard each other as brethren while we discuss our differences in humility and seek a solution to our problems. We must wage peace as others wage war, praying for unity, then toiling to achieve it. Concludes with an appeal to allow the love of God to be shed abroad to our hearts as the motivating principle of our lives. We must love all men or perish. We must find the way to oneness or we may miss the way to heaven. "+abstractor_text+"BDL"; msg['20_11a'] += box_footer; msg['20_12a'] = "
Thoughts on Fellowship
Concluding article in a series. Observes that sectarian division has raped the church and pillaged God's sanctuary. Each division leaves no Christian untouched for it makes the task of unity an even greater one. None can be utterly free from a sense of shame while bigotry, intolerance, and factionism exist in the name of religion. We cannot simply wash our hands and be free of the guilt of the mangled body of Jesus so long as we have made no attempt to pour in ointment and bind up the wounds of division. If the \"salt of the earth\" loses its strength the earth cannot be preserved. We dare not compromise truth or forsake principle, but we must find the solution to the problem of division. We must gather every grain of salt from the sectarian shakers if we are to apply it in force to the accomplishment of His will."+abstractor_text+"BDL"; msg['20_12a'] += box_footer; msg['20_12b'] = "
A Sound Mind
The fourth and final article in the series: Directed primarily at youth to encourage the cultivation of a sound mind and to employ it in harmony with the laws of intellect and ethics. Inattention and mental fluctuation may result from attempting to do one thing while the mind is perplexed with doubt that it ought to be doing something else. The answer lies in developing a system and method which provide for the maximum good to be derived from time available. One should employ self-analysis and time study and then decide what use can be made of time which will pay the greatest dividends now and in the future. Having planned our tasks for today we should not worry about tomorrow's assignments. As the sands of an hour glass must pass through the narrow neck one at a time, the tasks of life can only be fulfilled in the same way."+abstractor_text+"BDL"; msg['20_12b'] += box_footer; msg['20_12g'] = "
A New Conservation Corps
Suggests a need for a spiritual version of the Civilian Conservation Corps (CCC) where the acronym stands for courage, commitment, and courtesy. Comments on each of these qualities."+abstractor_text+"BDL"; msg['20_12g'] += box_footer; msg['20_12h'] = "
Are You Loyal?
The terms \"loyal\" and \"disloyal,\" when used to identify churches, generally have reference to the particular doctrinal position that gives a group its identity (such as those related to missionary societies, classes, individual cups, etc.). For those who use these terms, what counts is what one opposes—not what he stands for. He may be loyal and be for many things that are wrong; but he must be against the right thing that is wrong. No one is recognized as loyal by all, and all are recognized as disloyal by someone. As God looks at us there are probably no loyal churches."+abstractor_text+"BDL"; msg['20_12h'] += box_footer; msg['21_01a'] = "
The Ebbing Tide
Every symptom preceding the downfall of great previous civilizations is apparent in the western world which has long believed it was invulnerable because of technical skills and scientific acumen. We stand on the brink of disaster. In the U.S. we have a national debt of staggering proportions. We help others not out of charity or altruism but out of political necessity. We cannot trust in armed might for survival. Our only hope lies not in atomic power but in the moral power of God operating through human hearts of faith. Why is it that a civilization based on the Christian concept is tottering on the brink of the abyss? This article and those to follow in the series seek to arouse thought and spur action leading to survival. Our greatest enemy is smug indifference born of complacency. Our greatest threat is not atomic power in the control of others, but lack of moral power as the controlling factor in our lives."+abstractor_text+"BDL"; msg['21_01a'] += box_footer; msg['21_01c'] = "
Address to Sincere Believers
A list of conclusions derived from a study of Ephesians, chapter two, relative to the unity of all baptized believers—how it was achieved and how it must be secured. Addressed to the \"concerned ones,\" for only they will study, search, pray, and labor to promote peace. Concludes with an appeal for prayer on behalf of the author."+abstractor_text+"BDL"; msg['21_01c'] += box_footer; msg['21_01h'] = "
Facing the Future
A statement of purpose and an appeal for financial assistance and prayer for Mission Messenger. The author affirms that he has never taken one cent of subscription money for personal use. Informs that the publication of announcements of those who send financial support will be discontinued and that such information will be kept in confidence. Asks for regular investment in \"this campaign for spiritual peace and restoration.\""+abstractor_text+"BDL"; msg['21_01h'] += box_footer; msg['21_01i'] = "
Our Drawing Power
The early church was made up mostly of slaves who owned no property. The greatest enemy we face is pride. When the church uses members with fame and accomplishments as drawing cards it stifles the Spirit. God's children should not use the world's methods to achieve recognition. Our task is not to draw men. It is to lift Jesus up. Humility and simplicity were the strengths of the primitive saints. We need to re-capture the ideal of the simple life, characterized by self-denial and service."+abstractor_text+"BDL"; msg['21_01i'] += box_footer; msg['21_01j'] = "
Fractured Fellowship
An objection to the creation of special groups within the church, such as a \"Youth Fellowship\" on the grounds that it is something for which there is no scriptural authority. It destroys the real sense of our fellowship in Christ. The idea of restoring the ancient order is not the aim of most of the disciple brotherhood. They do not care to restore apostolic simplicity—they have too much money tied up in other things. Anything God wants done I can do in the fellowship of the whole church; whatever I cannot do in that fellowship He does not want done."+abstractor_text+"BDL"; msg['21_01j'] += box_footer; msg['21_02a'] = "
The Running Sands
Compares present conditions with the conditions of every nation of the past which has been overthrown at the height of its power, analyzing symptoms of corruption which undermined these nations and finds not one symptom lacking in U.S. culture. Notes that crime in our large cities is now syndicated. We live in a time when men are characterized by greed—the most dangerous philosophy that can infect a nation—placing emphasis on things in direct opposition to the doctrine of Jesus. Increased leisure time has not been used to strengthen our moral and spiritual resources. Lists eight principles to be elaborated upon in future issues of the journal relative to how the future of our civilization may be preserved."+abstractor_text+"BDL"; msg['21_02a'] += box_footer; msg['21_02b'] = "
Churches of God
Asserts that the followers of the church of God are catholic, baptist, methodist, presbyterian, episcopal, congregationalists, friends, disciples, brethren, Christians, united brethren, and an assembly of God. Acknowledges that these terms describe him but he is not a member of any religious party that uses one of these names to separate itself from others. (Notes that the very name \"United Brethren\" is employed to signify a division.) Asserts that it is wrong to take any scriptural term and elevate it as a party title to the exclusion of other terms given by the Holy Spirit of God."+abstractor_text+"BDL"; msg['21_02b'] += box_footer; msg['21_02k'] = "
Our Position
In response to criticism for publishing articles by those who disagree with him, the author states that his attitude toward his dissenters is one of love and that position will not change. There is no congregation on earth where all the members see everything alike, yet they work together. Mission Messenger is not a partisan journal."+abstractor_text+"BDL"; msg['21_02k'] += box_footer; msg['21_03a'] = "
Sunset in the West
Quotes from an article by Edith Hamilton in the Post in which she refers to the way in which the ancient civilization of Greece was lost due to a slackness and softness of the people. Notes that every factor involved in their downfall is present in our civilization. Our luxurious way of life may have ruined our hearts for a restoration of the qualities needed to save us. Takes note of the crime, vice, poverty, and environmental pollution characteristic of our cities. Observes that the destruction of the small farm contributed to the downfall of Rome as it may also contribute to ours. Dole systems, resulting from mass migration to the cities, bring attendant immoralities which sap moral and spiritual stamina. The \"concerned ones\" must readjust their approach if Christianity is to become effective in our culture. Lists five suggestions as to what that approach might be: (1) face the situation unafraid, (2) recapture the spirit of cooperation and helpfulness, (3) adopt a sharing policy, (4) meet for an evening of scripture reading, and (5) recapture the idea of \"leaven consciousness.\""+abstractor_text+"BDL"; msg['21_03a'] += box_footer; msg['21_03b'] = "
Grace and Faith
There are two sides to salvation—God's (expressed by the word grace) and man's (expressed by the word faith). There are numerous expressions of grace—mercy, the blood, life and name of Christ, and the gospel. These are ordained channels through which grace was channeled. Faith is also expressed through works. Such works as required of man to appropriate to himself the blessings of grace are not opposed to faith. So any condition imposed by faith, or as a test of faith, is not salvation by works versus faith, but salvation by faith at work. We are saved not by faith and works but by faith which works. The gospel authorizes baptism as a condition of salvation by which faith expresses itself. Shows how James 2:14-26 and Romans 4:2 are not in contradiction. We are not saved because we work for God; we work for God because we are saved."+abstractor_text+"BDL"; msg['21_03b'] += box_footer; msg['21_03i'] = "
Straws in the Wind
Commends several reports of meetings of differing groups within the disciple brotherhood in which efforts toward unity were made. Recalls the time when he would have sneered at such meetings. Then comments on another article which recognizes no one as being in Jesus who is not in the party."+abstractor_text+"BDL"; msg['21_03i'] += box_footer; msg['21_04a'] = "
The Sword of Damocles
Another in a series of essays on the decline of western civilization and proposed correctives. After recounting the story of the Sword of Damocles, suggests that our status is also a precarious one. The only thing that can save our culture is moral force. Expounds upon the applications of Amos 6 for the ills of our society and suggests four steps to offset impending disaster: (1) we should develop a personal code of honesty, (2) young people should practice chastity, (3) we should make marriages work, and (4) women should make a resolution to dress modestly."+abstractor_text+"BDL"; msg['21_04a'] += box_footer; msg['21_04b'] = "
Acceptable Unto God
God has chosen in all ages to make His blessings available to man through positive ordinances. To speak slightingly of any of these would be to sit in judgment upon the divine wisdom. Asserts that we are not judged by God on the amount of our knowledge and understanding but upon our affection for Him and our attitude toward His will. It is our love that counts. Perfect knowledge without love would avail nothing! Love precedes the keeping of the word. Voluntary ignorance is a sin; involuntary ignorance is not. While the word teaches that we must repent and be baptized unto the remission of sins, when a man believes, repents, and is immersed on the basis of that faith, his baptism is for the remission of sins, whether he knows it or not. The highest motive for baptism is not a purely selfish interest in doing something in return for something else, but to be baptized to fulfill all righteousness—the motive of Jesus. We are commanded to be immersed unto remission of our sins, but we are not told that the validity of the act depends upon our understanding that what we do will enable God to do certain things on our behalf. His mercy is not made available to us on the basis of our knowledge, nor is His power limited because of our ignorance."+abstractor_text+"BDL"; msg['21_04b'] += box_footer; msg['21_04g'] = "
To Think About
Parties in religion stem from the vanity and ambition of men. Gifted men aspire to prominence and become puffed up. They become the authoritative interpreter for their fellows. Someone arises to challenge the interpretation of the recognized leader and is branded a traitor and driven forth. Those who follow him build a new faction around him. Each new party is \"the true church\" and each old party thrusts them forth to keep \"the true church\" pure. Asks what form of insanity possesses us that we suffer from visions of grandeur, and delude ourselves into thinking that the kingdom of heaven is limited by the party boundaries we have drawn?"+abstractor_text+"BDL"; msg['21_04g'] += box_footer; msg['21_05a'] = "
Red Sky at Morning
Compares the \"religion\" of communism with Christianity. The outcome of the struggle between these two forces will affect all the earth's inhabitants. The struggle is a spiritual one that requires moral power. We must reverse the process by which the standards of behavior which once checked immorality have been discarded. Much of modern Christianity is powerless to overcome the foe for it is not really Christian at all. It is divided, but there are signs that the tide is turning. It is the only force capable of defeating communism."+abstractor_text+"BDL"; msg['21_05a'] += box_footer; msg['21_05d'] = "
Causing Divisions
God's revelation is not a factional handbook and no individual or group is its authorized interpreter. It is authoritative, but interpretations placed upon it are not. The party spirit substitutes interpretation for revelation, demands acquiescence, and disfellowships all who refuse. A right exegesis of Romans 16:17 will show that \"the doctrine you have learned\" does not have reference to every party shibboleth. Rather it was \"contrary to the doctrine\" to cause division over differing opinions. Fellowship is not endorsement nor is it arrived at by doctrinal agreement."+abstractor_text+"BDL"; msg['21_05d'] += box_footer; msg['21_05h'] = "
The Use of Liberty
While we are free in Jesus we must not confuse liberty with license. Liberty is the right to serve others. Love is the regulator of liberty. It expends itself in service toward its object. No one who serves only those who agree with him is free. I must use my liberty to love, or lose it."+abstractor_text+"BDL"; msg['21_05h'] += box_footer; msg['21_06a'] = "
Pattern for Disaster
An analysis of the missiological, philosophical, and political impact of the West upon China, stemming from the sectarianism with which Christianity was introduced by Roman Catholic missionaries. Suggests that the failures of Christianity in China prepared the soil for the domination of Communism. Gives four suggestions as to how the U. S. should strengthen its defenses against communism in the U.S."+abstractor_text+"BDL"; msg['21_06a'] += box_footer; msg['21_06f'] = "
Making Allowances
The secret for living together in peace and harmony is in accepting life with humility and patience and making allowances for each other because we love each other (Eph. 4:20). Pride and impatience often produce frictions in the church. We need to learn that we cannot have our way about everything. Love is the golden key of fellowship in that it makes allowances for the shortcomings of others which are often due to a variety of circumstances of birth and ability. One is not necessarily dishonest because he disagrees with me. If I love him I will make allowances for him."+abstractor_text+"BDL"; msg['21_06f'] += box_footer; msg['21_07a'] = "
The Claims of Rome
Another in a series on the decline of Western civilization. Provides an analysis of and response to the claims of Roman Catholicism to be the authentic Church of Christ and the only viable alternative to atheistic communism. Contests the four marks upon which the Catholic Church rests its claim to authenticity—unity, catholicity, holiness, and apostolicity. Then examines the nature of the Catholic Church as the revival of Caesarism. Rejects that Catholicism is the only viable alternative to communism on the basis that communism may have based its strength and methods on the Catholic Church itself and is unsurpassed by the same in its blood purges of the past. Both systems are totalitarian and have utilized the same means for tyrannizing human thought. Clarifies that this essay is not in opposition to Catholics but to Romanism as a system."+abstractor_text+"BDL"; msg['21_07a'] += box_footer; msg['21_07d'] = "
Facing the Facts
A review and critique of the status and contributions toward Christian unity of restoration movement churches at a time when an ecumenical movement is on the march. Restoration movement churches are indifferent and filled with envy, jealousy, wrath, strife, and the party spirit. The Church of Christ continues in its exclusivistic attitude. Among several suggestions for restoring the spirit of restoration are: there must be repentance, transformation of thought, and reformation of life and heart, recognizing our factious nature, admitting we have been wrong on some things, recognizing all of God's children as our brothers, and discarding the idea that we have arrived at restoration."+abstractor_text+"BDL"; msg['21_07d'] += box_footer; msg['21_08a'] = "
The Protestant Picture
A continuation of a series on the decline of Western civilization. Asserts that the philosophy of dialectical materialism must be met and vanquished by a philosophy of spiritual strength and power. Considers our hope of survival to lie in adoption and implementation of the way of life exemplified, expounded, and embodied by Jesus of Nazareth. This essay raises the question as to whether Protestantism is now exemplifying the Christian way in such a manner as to exert a universal influence of sufficient power to offset the threat to our world. After an attempt to define Protestantism, surveys significant trends in modern Protestantism, listing five biblical concepts that have been recaptured by Protestantism. Concludes by rejecting the idea that Protestantism is the answer to the problem confronting us. Observes that the church of God was antecedent to Protestantism as it was to Roman Catholicism. While efforts by Protestantism that lead in the direction of restoration of the church of God are to be applauded, Protestantism of itself is no more the church of God than is the Restoration Movement."+abstractor_text+"BDL"; msg['21_08a'] += box_footer; msg['21_08d'] = "
What Divides Us?
The possibility of achieving unity among the various segments of the divided restoration movement fellowship will continue to be precluded as long as each one has the idea that it alone is \"the faithful church.\" The truth is that neither of the splinter parties is \"the faithful church,\" but pride and immaturity prevent our admitting such. The immature create fantasy worlds into which they retire, surrounded by walls of presumed perfection. Yet not every congregation in these days is partisan. Some have renounced the party spirit but others lack the courage to do so because they fear the hostility of those who once regarded them with reverence. The party spirit is a sin. One could be right about all of the points of interpretation that have divided us and still be a sinner by manifesting the party spirit."+abstractor_text+"BDL"; msg['21_08d'] += box_footer; msg['21_08j'] = "
A Dangerous Reply
A response to a position expressed in this journal by Roy Loney to the effect that the church should make smoking tobacco a condition for membership. While the author decries the evils of smoking he rejects the idea that the church has the right to create conditions of fellowship which God has not imposed. Affirms congregational autonomy but asserts that we have no right to make anything a test of fellowship which God has not made a condition of salvation."+abstractor_text+"BDL"; msg['21_08j'] += box_footer; msg['21_09a'] = "
Turning on the Light
Continuation of a series of essays examining the declining moral status of Western civilization and the search for the means by which the Christian way of life can be made universal in application. Looks at factors involved in the rise and division of the restoration unity movement initiated by the Campbells. Quotes Alexander Campbell to show that the movement received its impetus from the recognition that a united Christendom is a prerequisite to the conversion of the world to Christ. Cites Daniel Sommers' \"Address and Declaration\" (1889) as proof that the movement divided not over instrumental music but over other \"innovations,\" although the break was not manifest until the 1906 statement by David Lipscomb to the Director of the U.S. Religious Census. Describes salient characteristics of the major divisions within the \"disciple brotherhood\" then examines in detail the more liberal wing of the movement—the Disciples of Christ—their use of higher criticism and their practice of open membership as evidenced by the membership policy drawn up for the Christian Church at Florissant, Missouri. The author reproduces a list of ten objections to the statement of policy which, at the time, were publicly read and later published. Adds a disclaimer that the current essay is not to be regarded as a personal attack against any member of the Disciples of Christ, for whom he expresses love and respect."+abstractor_text+"BDL"; msg['21_09a'] += box_footer; msg['21_09b'] = "
Light and Fellowship
Response to a proposed discrepancy in the author's contention that while instrumental music in worship is wrong, he considers those who use it to be his brothers. The question is raised as to how this can be consistent with 1 John 1:7. Asserts that his querist misunderstands the meaning of both \"fellowship\" and \"light.\" Fellowship is a state or condition to which we are called, which we enter by immersion. We do not enter into fellowship by agreement with each other. Shows how \"light\" is used by John as a symbol to mean \"love\" not knowledge of Scripture. To \"walk in the light\" is to walk in the love which God is. Agreement does not create fellowship and differences do not prevent it."+abstractor_text+"BDL"; msg['21_09b'] += box_footer; msg['21_09e'] = "
Living in Fear
Many who were reared in the confines of narrow partisanship are afraid of the privileges of being free in Christ. Leaders of partisans fear the loss of followers and the loss of financial support. Others fear the church may lose its identity if proven wrong on some point of doctrine. The party spirit is tenacious but today there is a great tidal wave of love driving out fear. Love fills us with confidence which does not rest on our ability to devise the means for accomplishing God's purpose on earth."+abstractor_text+"BDL"; msg['21_09e'] += box_footer; msg['21_10a'] = "
The Conservative Party
Continuation of previous article in which restoration movement churches are examined as a possible instrument through which Christianity can be made universal in application. This article looks at the Conservative Christian Churches and their reasons for separating from the Disciples of Christ, categorized for discussion as evangelism, restoration, and freedom. Concludes that in all these areas conservative Christian Churches show themselves to be one more faction among many."+abstractor_text+"BDL"; msg['21_10a'] += box_footer; msg['21_11a'] = "
Schisms and Parties
Following a summary of this series of essays to-date, proceeds to examine the group known as the \"Church of Christ\" and its claims to be identical in origin, name, doctrine, and practice, with the church of the New Testament scriptures. Identifies the major factions within the group, at least eighteen in all, along with a brief description of the journals with which they are associated. Concludes that this group is one of the most divided movements of a religious nature in this generation, and that it can never unite the world in Christ. All of its parties have lost the meaning of restoration since in their view, nothing remains to be restored. The \"Church of Christ\" desperately needs to be saved from itself as it persists in a course of partisan spirit."+abstractor_text+"BDL"; msg['21_11a'] += box_footer; msg['21_11b'] = "
Thoughts on Fellowship
Provides a lengthy quote from Alexander Campbell's 1833 article for the Encyclopedia of Religious Knowledge on the history and aims of the Disciples of Christ in which he documents the point in time at which the Baptist association began to declare non-fellowship with the brethren of the reformation, marking the beginning of separate churches devoted to restoration of the primitive order. The author then examines a series of questions based on the fact that no group known as the \"Church of Christ\" was in existence at the time Campbell began his restoration movement: Where was the New Testament church? What name did it use? Who composed it? Did God have any children from the close of the first century to the start of the nineteenth? Was Alexander Campbell a child of God while in the Redstone and Mahoning Baptist Associations? If Campbell were alive today would he be regarded as a Christian by any group of \"The Church of Christ\" which exists as a result of his pioneer efforts? Concludes that we have confounded the Restoration Movement with the church of the New Testament, and we think of it as identical with the church of Christ."+abstractor_text+"BDL"; msg['21_11b'] += box_footer; msg['21_11f'] = "
The Revolution
As great changes are taking place in the religious world, many in the movement which originated to spark such changes are oblivious to what is going on. Having isolated themselves inside partisan walls they feel as secure as Rip Van Winkle asleep in the forest. However, the days of partisan alignment are giving way to the power of love."+abstractor_text+"BDL"; msg['21_11f'] += box_footer; msg['21_12a'] = "
Church of Christ Party
Continuation of a series of essays seeking a corrective to the moral decline of Western culture. Resumes his examination of whether \"The Church of Christ\" is a viable option for uniting the world in Christ. Gives specific reasons for his belief that it is a modern sect which has grown out of a non-sectarian attempt to unite believers in Christ through a restoration of the primitive order. Cites the gross inconsistencies of this group in its condemnation of other denominations for things of which it is guilty. Those inconsistencies involve the areas of division, the clergy, the pastor system, conventions, and others. Gives personal reasons for not abandoning this group in which he was raised."+abstractor_text+"BDL"; msg['21_12a'] += box_footer; msg['22_01a'] = "
Searching for the Answer
Continuation of a series on the failure of the Christian philosophy to stem the rising tide of paganism. This essay lays a foundation for a proposed remedy. Attributes the problem to the fact that the world has not been won to the sovereignty of God's son because the enemy of righteousness has separated believers into warring camps. The attitude of the seriously concerned must be one of complete dedication of life to the eradication of schism. Parties should not be allowed to be at peace. Our hope rests with the church, a divine organism composed of those who are related to God and thereby to each other, in spite of their differences. No existing party can claim exclusive right as the church of God. Believers are scattered over the hills of sectarianism. Supports his thesis from quotes from Thomas Campbell, Alexander Campbell, Moses Lard, Benjamin Franklin, David Lipscomb, and Daniel Sommer, all of whom believed that there are Christians in the denominations. Gives a practical description of how we might proceed in order to demonstrate an unsectarian spirit. Concludes with eight suggestions for transforming the world through love."+abstractor_text+"BDL"; msg['22_01a'] += box_footer; msg['22_01b'] = "
Harvest of Peace
Peace is a cause that requires an effect. Prayer, purpose, and persistence are the path to waging peace. It is achieved through the strength of the Prince of Peace."+abstractor_text+"BDL"; msg['22_01b'] += box_footer; msg['22_01c'] = "
Facing the New Year
An appeal for help in sharing the publication with others. The monthly financial shortfall continues to be met by contributors from month to month. Gives a description of the nature and purpose of Mission Messenger. Provides a preview of coming issues."+abstractor_text+"BDL"; msg['22_01c'] += box_footer; msg['22_01k'] = "
Clergy and Laity
Notes that the real strength of the primitive church was in the total commitment of all members. But the creation of the clergy reduced the status of the bulk of God's people to that of spectators whose chief contribution became one of money. The clergy stands as a monument to decaying spirituality. That which was started to strengthen the church of God has weakened it. We need to elevate all laity to the status of clergy and restore the ideal of the self-edifying, self-perpetuating church. God's plan is person to person, not parson to persons."+abstractor_text+"BDL"; msg['22_01k'] += box_footer; msg['22_02a'] = "
Developing Our Aim
Last in a series of articles. Continuation of the author's proposal as to how we may free ourselves from the labyrinth created by generations of partisan traditionalism. Suggests means by which change can come about. Calls for congregations to explore avenues of Christian unity. Lists five things that should characterize such efforts, but insists that no two situations are identical. Some congregations having the suggested outlook regard every sincere immersed believer as a child of God and welcome all such to their table of communion. Responds to twenty-one questions, mostly dealing with his position on instrumental music and Christians in the sects, gleaned from personal correspondence."+abstractor_text+"BDL"; msg['22_02a'] += box_footer; msg['22_02b'] = "
Pride and Shame
Describes the current state of \"The Church of Christ\" as one in which values have been altered. Faith in God is supplanted by trust in organizations and the simple story of the cross is now embellished with all the trappings of the stage and theater. It has crystallized into a competitive sect, vying for popular favor, membership, and money. It now focuses on its pastor rather than on the spirituality of its members, and faithfulness is no longer equated with holiness but with doctrine. It should face the fact that it is not a reproduction of the primitive church of God. As long as it continues to brag about its symbols of spiritual deficiency and decadence (human organizations and professional clergymen) it will grow farther from God's ideal, for their pride is in what they ought to be ashamed of."+abstractor_text+"BDL"; msg['22_02b'] += box_footer; msg['22_02e'] = "
Size and Importance
The cosmic insignificance of earth is used by the learned skeptic to ridicule the probability of the Incarnation. Those who confuse liberty with license cannot stifle conscience until they suppress the cross. The argument of our relative unimportance based upon the size of our planet in comparison with the stars and moons is fallacious in that it makes material magnitude the sole criterion of worth. It is absurd to employ the scientific method in every other field of endeavor only to abandon it in an attempt to rid oneself of the idea of personal responsibility to God. Men saw the supernatural acts of Jesus and validated their testimony through a willingness to suffer death by torture rather than deny what they saw. To deny the Incarnation based on the size of our planet is simply to ignore the facts that prove it did occur."+abstractor_text+"BDL"; msg['22_02e'] += box_footer; msg['22_03a'] = "
A Spiritual Adventure
Introduces a new series of essays based on the presuppositions that: (1) the Old Testament books do not constitute the old covenant; (2) the New Testament books do not constitute the new covenant; (3) the New Testament books addressed to Christians are not a part of the gospel; (4) a proper response to the gospel is faith in Jesus and immersion to fulfill all righteousness; (5) the church of God is composed of all who have been born again. Ignorance of these truths has caused the restoration movement to flounder. Acceptance of the same will alter the entire structure of \"fellowship.\" One's acceptability with God is not determined by knowledge of or obedience to a certain portion of the New Testament scriptures but one's attitude toward the scriptures. Due to its nature, conformity cannot be a basis for unity. The new covenant is entered by birth, not by agreeing with others upon the meaning of a code of laws. We become children by procreation, not education. We have sought to make fellowship contingent upon that which was never intended to be its spiritual foundation."+abstractor_text+"BDL"; msg['22_03a'] += box_footer; msg['22_03c'] = "
The Road to Gaza
Contends that the meaning of the phrase \"which is desert\" used by the angel to instruct Philip to go south from Jerusalem to Gaza, has reference to the city of Gaza. Quotes from non-biblical historians to show how the prophecy of Jeremiah 47:5—that baldness would come upon Gaza—was fulfilled. Also responds to those who question the availability of sufficient water in that region for the eunuch's baptism."+abstractor_text+"BDL"; msg['22_03c'] += box_footer; msg['22_03d'] = "
One Man's Faith
Relates the history of group of more than thirty saints in Valdosta, Georgia, founded by Christian Dasher in the nineteenth century. Tells how Dasher and S. C. Dunning (of Savannah, Georgia) found it necessary to immerse one another each time they discovered a new design for baptism. The author observes that they had not learned that an inductive act, transferring a proper subject from one state into another, introduces such a person into all of the blessings, rights and privileges of that state, whether he had knowledge of them at the time, or not."+abstractor_text+"BDL"; msg['22_03d'] += box_footer; msg['22_04a'] = "
The Covenant with Noah
God reveals himself in scripture as a covenant personality who bestows blessings in conjunction with ordinances. Examines God's covenant with Noah, noting that it was to last while the earth remains. The sign of the covenant was a reminder of God's faithfulness. The terms of the covenant were determined by God alone. Since God's revelation is ascendant in nature we do well to start a study of God's covenants by examining his covenantal relationships of the past. The purpose of the study of God's covenants is to eliminate the false concept that our covenant with God embraces the entirety of revelation and that fellowship with one another depends on a prior correct knowledge of all revelation."+abstractor_text+"BDL"; msg['22_04a'] += box_footer; msg['22_04b'] = "
A Law of Life
After observing that all living things are created with a purpose, applies the physical axiom that \"that which does not function dies\" to the spiritual realm. Notes that when disciples lose their saltness by conforming to the world they fail to achieve that for which they were created. Notes specifically how disciples of Jesus are unable to resist the power of dialectical materialism and secularism due to the loss of inspiration and power. Indicates that the cause of this condition lies in the fact that disciples have hired others to perform the very functions for which they were equipped by God."+abstractor_text+"BDL"; msg['22_04b'] += box_footer; msg['22_04f'] = "
The New Humanity
Identifies the \"new humanity,\" then expounds upon the characteristics of its God's chosen representatives. Notes that the essence of the new humanity is not to please self but to do the Father's will. Observes that the confidence of many is misplaced in what they do not have rather than in having the Spirit of God. States that representatives of the new humanity are to be characterized by (1) humility of mind, (2) kindness of heart, and (3) mercy in action."+abstractor_text+"BDL"; msg['22_04f'] += box_footer; msg['22_05a'] = "
The Covenant with Abraham
Continues a study of covenantal revelation after the flood. Reviews and expounds upon the history of man's wickedness leading up to Babel. Examines God's call of Abraham and the subsequent covenants made with him—one fleshly and temporal, the other spiritual and lasting (notes that a confusion of these is the basis for a false philosophy underlying the major sects of Protestant Christendom). Looks at the details surrounding \"the covenant after the flesh,\" then examines the divine purpose in that covenant. Observes that God's purpose with regard to the seed of Abraham was to keep alive the notion of one God."+abstractor_text+"BDL"; msg['22_05a'] += box_footer; msg['22_05b'] = "
God's Two Books
As man is both physical and spiritual, God has written two books—one of nature, to nurture creation, and the other of revelation, to instruct the new creation. Just as nature relinquishes her secrets gradually, so the book of revelation relinquishes its truths on an ascending scale. While the experience of yesterday becomes the foundation of today, those who challenge the perfection of the past will inevitably incur the wrath of its proponents. Although no truth is new to God, it may be newly discovered by man whether in the realm of nature or revelation. To pitch our tents around the shrines of those who discovered truths before us is to be unworthy of their heritage. No sect, denomination, faction, party, or segment, has any copyright on spiritual truth. There are mountain peaks of revelation still unchallenged by human thought."+abstractor_text+"BDL"; msg['22_05b'] += box_footer; msg['22_05d'] = "
False Tests
Observes that the carnal spirit, as seen in the church at Corinth, leads to the continuous judgment of others upon the test of party allegiance. The Corinthians went so far as to conclude that the apostle Paul was not \"faithful\" or \"loyal,\" accusing him of instability and compromise. The party spirit is concerned more about a man's position than it is about his heart. It will not recognize anyone as being in Christ Jesus who does not condone its narrowness."+abstractor_text+"BDL"; msg['22_05d'] += box_footer; msg['22_06a'] = "
Flesh and Faith
Continued from a previous essay. Analyzes the dual nature of God's covenant with Abraham, noting that it was both national and universal, fleshly and spiritual, conveying a blessing both to his seed and through his seed. The ordinance of circumcision was given as a sign of the fleshly covenant. It was not the covenant but was essential to bring one into the privileges of the covenant. In order to become an heir of the spiritual covenant with Abraham one must come into covenant relationship with Christ by faith. Flesh and faith distinguish the two covenants made with Abraham. Asserts that baptism is not circumcision but the knife God has chosen to perform the operation upon the heart."+abstractor_text+"BDL"; msg['22_06a'] += box_footer; msg['22_06b'] = "
Our Special Mission
An appeal for the unity of all believers based on the premise that the only justifiable basis for which believers may separate themselves from other believers is for the purpose of doing a necessary work not currently being done by any other group. Asserts that no denominational distinctive is part of the truth that puts us into a relationship with God. Destroying those distinctives does no harm to Christianity. Holding only to the truth that saves would eliminate all partisan differentiations. The movement of which the author is a part is unique in that it was born not as a coalition of sects but as an effort to unite Christians of all sects, thus decreeing the ultimate death of sectarianism by purifying the hearts of all God's children from the effects of the party spirit and inaugurating a reign of agape, love in their hearts. This was not being done by any existing party. However, its separate existence in that state must be temporary. It must eventually blend into the unity it promotes and lose its own identity in the homogeneity of the one body."+abstractor_text+"BDL"; msg['22_06b'] += box_footer; msg['22_06c'] = "
A Muddled Movement
Using the disciple brotherhood in Odessa, Texas, as a case in point, describes the state of division into which the heirs of the restoration movement have fallen. Using the terms \"liberal\" and \"conservative\" with some hesitation, proceeds to define these terms within the context of Christian Churches and Churches of Christ. Raises the question, \"How can they unite the world in Christ, while carving his body into bits?\""+abstractor_text+"BDL"; msg['22_06c'] += box_footer; msg['22_06d'] = "
Teacher and Disciple
Acknowledging a liability to err and a desire to learn, appeals to readers to share their analyses and criticisms of the views expressed by the author. Notes that it is dangerous for any fallible man to set up his reasoning as a criterion by which to judge the worthiness of any of his fellows."+abstractor_text+"BDL"; msg['22_06d'] += box_footer; msg['22_07a'] = "
The First Testament
After describing the way in which God showed himself to be superior to the gods of Egypt in taking a nation for himself, gives any overview of the inauguration ceremony for the covenant—the constitution of the new nation. Then examines the nature of the covenant, why it was given, what it embraced, and its bounds and limitations. Maintains that the content of the covenant itself was limited to the ten commandments only and that scriptures traditionally referred to as the \"Old Testament\" contain the history, literature, song books, and prophesies of the covenant people. Examines the components of \"the old covenant\"—its preamble plus four commandments pertaining to responsibility to God, and six that deal with responsibility to others. Concludes with five summary statements in support of his thesis that \"the first testament\" did not include all of the scriptures now called \"old testament.\""+abstractor_text+"BDL"; msg['22_07a'] += box_footer; msg['22_07b'] = "
The Bed of Procrustes
Just as the legendary Procrustes forced all to conform to the length of his own bed, religious partisans require all to conform to their tests of partisan fellowship and every faction has its own bed. We can no more all think alike than we can all look alike. Since fellowship cannot be conditioned on everyone seeing everything alike, partisans have selected points of doctrine to which they arbitrarily demand conformity as a condition to fellowship. If God has fellowship with us in our imperfect knowledge and behavior, who are we to set up a different standard for our fellows. God has established divine fellowship on the basis of faith—not on the basis of the amount of acquired knowledge of his revelation. He whose faith in one fact is validated by his obedience to one act is a child of God and is in the fellowship of all of God's children."+abstractor_text+"BDL"; msg['22_07b'] += box_footer; msg['22_07d'] = "
A Good Question
Response to a brother's concern about the statement in a previous article that \"if the church accomplishes its purpose it must eventually lose its identity.\" Asserts that the brother confuses a faction (\"The Church of Christ\") with the church set forth in the new covenant scriptures. Describes \"The Church of Christ\" as the offspring of a restoration movement which has crystallized into an organized party, contrary to the intention of the original design of restoration. Gives a practical example of how the Methodist Church and the Baptist Church might decide to lose their identity and come together as a single congregation with a written resolution of intent. Then asks what \"The Church of Christ\" in that community should do. Concludes that since our purpose is to restore the primitive order of things we should lose our identity as a distinct group and blend into the growing unity we claim to promote. However, the church of God will never lose its identity. Expresses the need for a restoration of the Restoration."+abstractor_text+"BDL"; msg['22_07d'] += box_footer; msg['22_07e'] = "
Indiana Trip
Relates two discussions with passengers on a recent trip by train to Sullivan, Indiana, where the author spoke to representatives of various segments of the disciple brotherhood on the topics of mutual ministry, individual responsibility, fellowship, and the unity of all believers. One passenger was a missionary to India with whom he discussed the exporting of western culture to the East by western missionaries. The other was an AMEZ bishop with whom he discussed matters concerning Christian unity."+abstractor_text+"BDL"; msg['22_07e'] += box_footer; msg['22_08a'] = "
Analysis of Legalism
A continuation of a study of God's covenants with mankind in which the contents of the covenant given to Israel through Moses is reviewed. Takes note of its legal nature, contrasting it with the Christian economy. Notes that while the covenant given through Moses was law, not all law given through Moses was part of the covenant. While the law of Moses was holy its essence requires unvarying conformity while inciting disobedience due to the nature of man as he is. Christians do not serve under any written code. The phrase \"new life in the Spirit\" did not include the book of Romans since those to whom it was addressed had already been serving in the new life of the Spirit before it was written. The Scriptures are to be searched in order to approach closer to the ideals of Jesus. Misunderstanding relative to the role of the new covenant scriptures in our relationship to God is the basis of much division. No law can bring men together. It is through the power of the indwelling Spirit that we are fitted for the eternal abode. The legalistic spirit first places an interpretation on some portion of revelation, then exalts the interpretation to the status of revelation. Gives examples of resulting division over the elements and distribution of the Lord's Supper and concludes with personal views regarding such division."+abstractor_text+"BDL"; msg['22_08a'] += box_footer; msg['22_08b'] = "
Cause of Concern
Reports on the condition of disciple churches in rural Missouri where the author was invited to speak. Recounts the sad history of how the division came about, then expresses concern for how it weakens testimony to the world. Notes that the problem is now one of indifference. Maintains that while divisions have been inherited, they must not be perpetuated. Contends that no faction or segment is the \"loyal church\" to the exclusion of others. Suggests eight practical steps as essential and basic for seeking a resolution to situations as described earlier in the essay. States that the real test will be in praying for and laboring to help those who try to poison the minds of others."+abstractor_text+"BDL"; msg['22_08b'] += box_footer; msg['22_08c'] = "
Crossing the Frontier
Like refugees from the tyranny of communism, the Christian has also escaped from enslavement and terror. Evidence of one's having crossed the border from sin into the spiritual asylum of life is that he loves the brothers. But some settle down too close to the border and are again captured and returned to slavery."+abstractor_text+"BDL"; msg['22_08c'] += box_footer; msg['22_08d'] = "
Stop, Look, Listen!
Responding to a reader's lament over the author's having started this paper, observes how a traditional pattern of thought leads to recognizing exclusively those who agree with us as the kingdom of heaven—the one body. Notes that fellowship is not the result of agreement; it is brotherhood in Jesus, and states that the walls we build cannot keep truth out—they merely keep us shut up and shut in. Concludes that the accomplishment of God's purpose does not depend on the success of this journal. The walls we have constructed need to fall down. Calls for a crusade for unity."+abstractor_text+"BDL"; msg['22_08d'] += box_footer; msg['22_09a'] = "
The New Covenant
Introduces an examination of the \"new covenant\" with a list of seven of its characteristics. Notes that since it consists of God's writing his law upon the hearts of those who know him, and since this involves the forgiveness of iniquity, all who obtain remission of sins are thereby brought into covenant relationship with God. Lists four related aspects by which we enter covenant relationship: (1) conviction of sin, (2) consciousness of grace, (3) crucifixion of self, and (4) culmination of compact. The latter involves the testing of faith through an ordinance designed by God for this purpose. Lists nine characteristics of the test, which is identified as immersion in water. Lists the ways in which baptism meets the nine characteristics of the test. Discusses at length the divine design of baptism as a test of faith. To condition the validity of baptism upon the recipient's recognition that baptism is \"unto the remission of sins\" is to attach a human rider to divine revelation and to create an unwritten creed. Nowhere do the scriptures teach that the design of baptism is contingent for its fulfillment upon a knowledge of that design by the subject of baptism. Recommends against rebaptism of those who have simply matured in their understanding of its design and who become more conscious of their spiritual failures."+abstractor_text+"BDL"; msg['22_09a'] += box_footer; msg['22_10a'] = "
The Title of the Church
The covenant people in the aggregate have no official name or title. The terms used by the Holy Spirit to describe them, are merely common nouns. To select one of these as the exclusive title, discarding all others given by the same authority, and to elevate that one as the recognized designation of a group is to sectarianize that term. To denominate simply means to name. To choose a title such as \"The Church of Christ\" makes of those doing so a denomination as certainly as such terms as \"The Baptist Church\" or \"The Methodist Church\" designate denominations. Any religious group wearing a specific name is a denomination in the true meaning of that term."+abstractor_text+"BDL"; msg['22_10a'] += box_footer; msg['22_11a'] = "
The Indwelling Spirit
Summarizes the basis of Christian fellowship and unity then observes that we are commanded to maintain, not create, the unity created by the presence of the Holy Spirit. It is his presence that defines both sonship and fellowship. Embarks on a study of the nature of the Holy Spirit, noting that recapture of the power and purpose of the early disciples begins with reaffirming the personal indwelling of the Holy Spirit in the hearts of believers. Identifies the Spirit not as a vague influence or as the word of God but as a divine person, possessing the characteristics and functions of a person. Reaffirms the triune nature of Godhood (the term preferred over Godhead). Observes that the Spirit is received by believers as a gift bestowed by God upon his children and that he dwells in the mortal bodies of the saints as his temple, as a seal and a guarantee. Concludes that every person on earth who is immersed upon the foundation of faith in Jesus receives forgiveness and the Spirit of God moves into his heart, where Christ dwells by faith. Every such person is a member of the one body, regardless of acquired differences."+abstractor_text+"BDL"; msg['22_11a'] += box_footer; msg['22_11b'] = "
No Creed But Christ
The slogan \"no creed but Christ\" means different things to different people. While both the so-called ultra liberal and the so-called ultra conservative lay claim to the slogan, both operate under false pretenses. The legalist does have another creed, whereas the modernist does not have Christ. While the legalists claim to be building on Christ, he is not the basis of their fellowship. Fellowship for the legalist is based on a position on one or more things. Whatever is required to recognize one as a brother is one's creed. We have substituted interpretation of scripture for faith in Jesus. Revelation is what God said in scripture. Interpretation is what we think he meant by what he said. Revelation is infallible, but we have no infallible interpretation. \"No creed but Christ\" entails crucifying every inclination toward the party spirit."+abstractor_text+"BDL"; msg['22_11b'] += box_footer; msg['22_11d'] = "
Opinions and Unity
The root of most sectarianism is the failure to understand the basis of unity. Every written creed is the crystallization of the opinions of great thinkers into a formal pattern. An opinion (or interpretation) is the result of finite rationalization based upon experience. Since the experience of each person is unique, no two people have exactly the same degree of knowledge. We can no more think alike than we can look alike. Opinion is, at best, speculation based on probable evidence. Faith, however, is belief in the testimony of witnesses to facts. Since no amount of speculation can alter facts, it is possible to be united on the basis of faith. Knowledge on the other hand is by nature accumulative. Consequently, in the realm of knowledge and opinion any unity must be a unity of diversity. Virtually every attempt at unity in the past has been on the basis of conformity in opinion or equal attainment of knowledge. Such a system is doomed at its inception."+abstractor_text+"BDL"; msg['22_11d'] += box_footer; msg['22_11e'] = "
A Sincere Offer
Provides a clear and concise summary of his thinking relative to fellowship and the current status of the restoration movement. Then sets forth a proposal for a three-session forum in which he is invited by any congregation in the U.S. or Canada to speak and submit to questions from a panel of informed men and subsequently from the congregation at large. Pledges to present his views in a lucid manner and agrees to issue a disclaimer in which to clarify that his views do not necessarily represent those of the inviting congregation. Pledges to conduct himself in a gentlemanly, polite, and kind manner and to exercise forbearance in love toward those who express disagreement."+abstractor_text+"BDL"; msg['22_11e'] += box_footer; msg['22_12a'] = "
The Helping Spirit
Asserts that the life of the child of God is lived by and through the Holy Spirit, the divine helper who dwells in us until Jesus returns. Shows how the Holy Spirit pours out God's love into our hearts (Rom. 5:5), kills the deeds of the body (Gal. 5:17), testifies to our sonship (Gal. 4:1-7), and strengthens the inner man (Eph. 3:16). Observes that the indwelling Spirit is the secret to the satisfactory life. Through the Spirit we are enabled to conquer the flesh. However, we must recognize that the Spirit is a gift that must be accepted before it can be appropriated to personal use. We must pray for the Spirit and his work and fruit in our lives."+abstractor_text+"BDL"; msg['22_12a'] += box_footer; msg['22_12b'] = "
Old John
Calls attention to the fact that just as some have preferred prison life over freedom, many Christians prefer the security they find behind partisan walls to the responsibilities entailed in a life of liberty. Notes that sectism measures everything by the crystallized interpretations of the past, and thus stifles original thinking. Dissenters are hounded as heretics until, with passing generations, they are enshrined as martyrs of righteousness. But truth cannot be imprisoned behind partisan walls nor confined to human creeds. As prison makes a man unfit to compete in a world of freedom, sectism deprives a man of the will to be free. Sectism is motivated by fear of loss and is often characterized by pride and haughtiness. Freedom is a blessing of inestimable magnitude but it carries such responsibility as to frighten many."+abstractor_text+"BDL"; msg['22_12b'] += box_footer; msg['22_12c'] = "
The Sacred Quest
Contends that the noblest purpose of man is to pursue truth, but the party spirit is opposed to free investigation. None possess universal knowledge. He who closes his mind generally does so out of fear that what he already knows may prove to be not the truth. Those who love truth and mankind are neither egotistical or cruel. The first step to acquiring truth is to acknowledge truth regardless of where it may be or who may hold it. Spiritual greatness is characterized by an open Bible, an open mind, and an open hand. Often those who know the least object the loudest to learning more. No man is free who is shackled by inner dread."+abstractor_text+"BDL"; msg['22_12c'] += box_footer; msg['22_12d'] = "
The Horses of Glaucus
After echoing the warning against in fighting among brethren of Galatians 5:15, notes that he who hates his brother consumes that brother from without and himself within. No one can kindle the fire of passion and not be burnt. The ancient mythological King Glaucus fed his horses human flesh and was later devoured by them. The man who plants the seed of animosity must partake of the fruit of his harvest. Division is not accidental. Neither is peace. We cannot divide ourselves into unity. We cannot divide the world by dividing among ourselves. We need a crusade for peace. Let those who differ settle their differences in an atmosphere of love, respecting each other while they work together. We must find a way to peace or we will all perish."+abstractor_text+"BDL"; msg['22_12d'] += box_footer; msg['23_01a'] = "
The Divine Guarantee
Need for assurance that God dwells in us is provided by the indwelling Spirit. Lack of recognition of this fact creates distress and disillusionment. Those who seek to be justified by law can never be certain of their standing with God. A symptom of the legalistic heart is an attempt to explain away the indwelling Spirit. The only way to counteract division among God's people is to recapture the consciousness of the nearness of the Spirit. It is the \"unity of the Spirit\" that we are told to maintain. A few of the ways in which the Helper assists us to enjoy real living is by (1) encouraging our hope, (2) acting as intercessor, (3) guaranteeing our inheritance, and (4) producing fruit of holiness. The Spirit is the key to our problems."+abstractor_text+"BDL"; msg['23_01a'] += box_footer; msg['23_01b'] = "
Unity in Diversity
Introduces a treatise on the nature of unity and the means for attaining it. Observes that believers in Christ could hardly be more divided if they had been commanded to do so. Asserts that the \"unity of the Spirit\" is not agreement on matters of interpretation but a \"unity of diversity\"—the only kind of unity available to free men and the only kind desirable since any other would demand a surrender of liberty. Those who argue that there can be no unity where there is diversity nor diversity where there is unity confuse unity with conformity. The fact is that unity in practically any area is a state of oneness achieved by divergent elements. Romans 14 makes it clear that it is not required that we all believe alike about everything. But it is required that we all love each other in spite of our variety of views. Notes that those who reject the idea of unity in diversity bear witness to its truth by virtue of the fact that they do not agree with each other on every matter—just those specific issues they arbitrarily select as grounds for division by elevating them to tests of fellowship. The pursuit of unity must be based on (1) the absolute authority of the word of God and (2) the inalienable right of individual judgment. The unity of the Bible is \"the common faith\" in Christ signified by immersion into him and joined to each other in love."+abstractor_text+"BDL"; msg['23_01b'] += box_footer; msg['23_02a'] = "
Members of One Body
An examination of the nature and composition of the one body of Christ. After calling for a restoration of the original intent of the vocabulary of the Holy Spirit, notes that the word \"member\" is never used in scripture with regard to the word \"church\" but only with regard to the body. The phrase \"member of the church\" does not occur in scripture. The church is an organism, a body, not an organization. Members are set in the body by God as it pleases him. It is a portrayal of unity in diversity, each ministering to the needs of all the others. Unlike the physical body, members of the body of Christ are all attached directly to the head, sustaining a primary relationship to the head and a secondary relationship to each other. Growth of the body is supplied by God, not by the efforts of men to \"increase church membership.\" To be a member of the body involves total commitment to the head. Members are dedicated to the purposes of the head. They live not for the church but for Christ to whom they are wholly dedicated. Concludes with a plea for recapturing the significance of the individual soul and a recognition as members of the body all whom Christ has received."+abstractor_text+"BDL"; msg['23_02a'] += box_footer; msg['23_03a'] = "
Queries to the Editor
Responding to questions gleaned from several sources, notes that his current purpose in Mission Messenger is to plead for the unity of all believers, since this is essential to the universal belief in Jesus. Observes that his current convictions rest on the conclusions that (1) the restoration movement is not identical with the church of God, (2) that fellowship is not endorsement, and (3) that the party spirit is a sin. States that he simply refuses to let things invalidate brotherhood. Asserts that his position does not necessitate compromise. Rather, it creates a proper sense of values and allows one to view brotherhood in a right perspective. Contends that his fraternizing with those with whom he disagrees does not constitute endorsement, any more than Jesus' association with publicans and sinners. Notes that his opposition to instrumental music does not prevent his being in fellowship with those who use it, since he was put into fellowship with brethren on both sides of the issue by God, not by his position. Observes that the only kinds of people with whom he is in fellowship are those with whom he disagrees—since there are no other kind—and he refuses to make anything a test of fellowship which God has not made a condition of salvation."+abstractor_text+"BDL"; msg['23_03a'] += box_footer; msg['23_03d'] = "
Abuse of Scripture
A refutation of the misuse of Ephesians 5:11 by those seeking a scriptural basis for having no fellowship with those who differ with them on selected points of doctrine. Contends that the \"works of darkness\" are identified by Paul as immoral acts done in secret and cannot have reference to instrumental music, for example, which is played in public worship. Concludes that no man has a right to get out of the scriptures what God did not put into them."+abstractor_text+"BDL"; msg['23_03d'] += box_footer; msg['23_04a'] = "
Joint Participation
Asserts that the movement which was begun to unity the Christians in all sects is now the most divided in all Christendom largely as the result of a misconception of fellowship (koinonia). Defines fellowship as the togetherness of the saints with God and each other—a sharing experience, a joint participation in the Holy Spirit. However, many use their interpretation of fellowship to destroy fellowship. If fellowship is based upon equality in understanding and perfection in interpretation, we could not be in fellowship with God until we know as much as God. Brotherhood is not conditioned on agreement. Men may disagree on many things yet remain in the fellowship of the Spirit."+abstractor_text+"BDL"; msg['23_04a'] += box_footer; msg['23_04b'] = "
Queries to the Editor (No. 2)
In response to a variety of questions, contends that of all the groups calling themselves \"Church of Christ\" none may be referred to as \"the loyal church.\" All are factions, existing because of emphasis upon one point or another which has been pressed to the extent of division. If one discovers truth he should remain where he is and share it with others. One can be in a sect and not be sectarian. If obligated to leave one must not conclude that those whom he leaves are not his brethren. To grow out of the factional attitude we need to resolve to regard nothing as a test of fellowship which God has not made a condition for salvation. But in our zeal to leave Babylon we should not run past Jerusalem and down into Egypt. With regard to his present writings, the author observes that many within the party in which he was formerly a leader consider him a traitor. But opposition has not affected the circulation of Mission Messenger. The majority of those receiving the paper are students of restoration. Reviews the manner in which he began introducing the changes in his thinking which began in 1951."+abstractor_text+"BDL"; msg['23_04b'] += box_footer; msg['23_04c'] = "
Unity and Identity
Those who voice a fear that the church will lose its identity if we recognize as brethren those who are members of other churches reveal that they are really members of a sect. Since they look upon their faction as the church, if all of God's children were to become one, and thus put an end to their party, that would be equivalent to the church losing its identity. If others are in a church at all they are members of the one body; if they are not members of the one body they aren't in a church. There are no \"other churches.\" There is only one church, the one body which cannot lose its identity while the head still lives."+abstractor_text+"BDL"; msg['23_04c'] += box_footer; msg['23_05a'] = "
The Plea for Unity
A summary and re-statement of the author's desire and aim with regard to the unity of believers. First gives an overview of the rationale for his own efforts to address the problem while noting changes that are needed in the way we perceive the problem. Suggests we need a restored vision of a united people that does not compromise conviction on any point yet regards as brethren those with whom we differ. The author seeks to create an atmosphere for discussion, since we cannot argue ourselves into unity nor debate ourselves into peace. We must start with those things we hold in common. We must recognize that fellowship is a state or condition. The word never occurs as a verb. The term \"withdraw fellowship\" does not occur in the scriptures. Fellowship is the result of common Fatherhood. Disagreements do not remove us from the family. We must learn to distinguish fellowship from endorsement. In God's circles of \"light\" and \"darkness\" he who loves his brother abides in light while he who does not abides in darkness. Gives practical advise on how we may practice non-partisan Christianity, making nothing a test of fellowship which God has not made a condition for salvation."+abstractor_text+"BDL"; msg['23_05a'] += box_footer; msg['23_05b'] = "
Preaching Christ
Maintains that those who choose to ignore the complexities of division and \"just preach Christ\" are like a man selling insurance to a neighbor while his own house is on fire. While most in our land have heard of Christ, believers are divided in opposition the essence of Christianity. The question is, Dare we pray for men to believe in Jesus while we forget his own prayer for those who do believe in him?"+abstractor_text+"BDL"; msg['23_05b'] += box_footer; msg['23_05c'] = "
The Human Factor
God has laid upon each of his children the solemn responsibility to do something about the problem of division in the ranks of the believers. This involves more than praying about it or simply reading the journal of one who is working to resolve it. It requires the expenditure of time, effort, and energy. He who would be called a child of God must be a peacemaker. We have developed a philosophy which is counter to God's purpose. It is a common assumption that divisions are caused by deviations from a divine pattern, but the pattern is one of cohesion, not division. No man can prove his loyalty to Jesus by separating from his brethren because Jesus positively forbids it through the teaching of the apostles."+abstractor_text+"BDL"; msg['23_05c'] += box_footer; msg['23_05d'] = "
The Perfect Church
Many have the distorted view that the primitive church was perfect in every way—that a perfect pattern was immediately given and all immediately concurred in it without deviation. The fact is that the early Christians were Jews still worshipping in the synagogue and zealous for the law. Even Peter failed to understand the implications of his own sermon on Pentecost with regard to the Gentiles. While the early believers were \"of one heart and soul\" they were not without problems, controversies, or differences of opinion. The perfect church is an ideal to which each generation must strive in the light of revelation."+abstractor_text+"BDL"; msg['23_05d'] += box_footer; msg['23_06a'] = "
Only One Church
After exploring the origin of the word \"church,\" notes that it designates all of the called of God, without a single exception. Terms such as \"other churches\" or \"the church of your choice\" are absurd in that there is only one body of people called out by God. One cannot choose, for example, whether or not to be affiliated with a church which receives colored people since God adds all to the same body, regardless of color. One can no more choose his spiritual brothers than he could select his physical brothers. The Baptist Church, The Methodist Church, etc., are not churches but sects or parties within the realm of Christendom. No doubt there are children of God scattered among them, but they were not added to a sect by God. (The author notes that \"He who suggests that I am favorable to 'fellowship with the sects' is wholly ignorant of my position.\") Since there is only one church there can be no such thing as a \"faithful church\" as this implies there is an unfaithful church. There may be diseased members but there is only one body, one church, and there can never be another."+abstractor_text+"BDL"; msg['23_06a'] += box_footer; msg['23_06b'] = "
Christians in Babylon
Answers the question \"Are there any Christians in the religious sects about us?\" by affirming that there are no Christians outside the body of Christ. However, those who denominate themselves as \"The Church of Christ\" have been conditioned to believe that the particular segment with which they are affiliated is identical with the church of God and that all other believers in Christ are deceived and are not believers at all, but are to be treated as heathen and pagans. The idea that there are Christians in the sects is not a new doctrine but one taught by Campbell, Stone, Lard, Franklin, Allen, Lipscomb, and Sommer (as seen in quotations from each). No one demonstrates loyalty to the Father by refusing to recognize his other children."+abstractor_text+"BDL"; msg['23_06b'] += box_footer; msg['23_06c'] = "
The Higher Path
The \"higher path\" of 1 Corinthians 13 is the path of love—that fierce and unquenchable passion of desire for the good of all. It is the only hope of unity. We must love ourselves into togetherness. We must confess our error in thinking we could divide ourselves into unity or secure peace by compulsion. We must search the sacred oracles to find the \"still higher path\" and on the wings of affection surmount the walls and barriers of partisan prejudice."+abstractor_text+"BDL"; msg['23_06c'] += box_footer; msg['23_07a'] = "
Analysis of Heresy
The meaning of words is altered over time. In order to understand the revelation of God we must know the significance attached to the words used by the Holy Spirit. The unity of all believers may actually hinge on our arriving at a correct understanding of the word \"heresy.\" Withinthe various \"Churches of Christ\" heresy is any view which differs with the position of the party. As the Holy Spirit uses the term, heresy has no relation to doctrine. The word \"heresy\" fundamentally means a \"choice.\" It is best translated \"sect\" or \"party.\" Heresy is the \"party spirit\" (Gal. 5:20). Thus one can be correct in doctrine yet be a heretic or a factious man. Any person who makes a test of fellowship out of anything God has not made a condition of salvation is a heretic. It was the pope who convinced the world that heresy consisted of \"an opinion maintained with obstinacy against the doctrine of the church.\" It was not until the fifth century that this meaning came to be accepted. No man who sincerely believes that God teaches a thing is a heretic."+abstractor_text+"BDL"; msg['23_07a'] += box_footer; msg['23_07b'] = "
Are They Apostates?
One of the \"loaded terms\" used to prejudice partisan followers against dissenters and non-conformists is the word \"apostasy.\" It is used twice in scripture and carries the idea of defection from the existing order based upon revolt against it. Today the charge of apostasy is hurled against every person who cannot subscribe to the partisan tests of fellowship. No person who is in Jesus, who loves the Lord and seeks to do his will out of a pure fervent heart, is an apostate. Apostasy is a deliberate revolt against Jesus and his authority, a falling away from faith. The word \"faith,\" however, should not be taken to mean the unwritten body of \"infallible interpretations\" bound upon members of a party and constituting the test of loyalty."+abstractor_text+"BDL"; msg['23_07b'] += box_footer; msg['23_07c'] = "
Are We a Denomination?
While \"The Church of Christ\" asserts that it is non-sectarian and undenominational, its claims cannot be sustained. The primitive church had no title or proper name, although numerous names are used to designate its various relationships. To fasten upon one of these and make it the specific name of the church and declare it \"the scriptural name\" when the scriptures uses them all, is to sectarianize that designation and denominate the church. To denominate is to name, and if those who call themselves \"The Church of Christ\" insist on that as a title they are a denomination by their own admission. We need to think of ourselves as being Christians only, but not regard ourselves as the only Christians."+abstractor_text+"BDL"; msg['23_07c'] += box_footer; msg['23_07d'] = "
The Greatest of These
Love is the foundation of the Christian system. In 1 Corinthians 13, Paul shows that love is indispensable (vv 1-3), invincible (vv 4-7), indestructible( vv 8-10), and immortal (v. 13). Love is the power motivation that cements us together. But to know love is not merely to know about it. It is to personally and genuinely experience it. Love is not a way of life but life itself."+abstractor_text+"BDL"; msg['23_07d'] += box_footer; msg['23_08a'] = "
Restoring Restoration
Starting with its inception in 1809, documents the principle and spirit upon which the restoration movement was founded and raises the question as to whether the present-day heirs of that movement have forgotten its goal and gone aground on the rocks of party strife. Concludes that the movement is now the most divided in the contemporary American scene as the result of two great errors: (1) confusing the restoration movement with the church of God and (2) failing to distinguish between gospel (which is to be preached or proclaimed to the unbeliever) and doctrine (which is to be taught to converts). Quotes Alexander Campbell as saying \"We preach the gospel to unbelievers, to aliens, but never to Christians.\" Including all of the new covenant scriptures as part of the \"gospel\" and requiring that one believe the gospel in order to be saved makes uniformity of doctrine (what the party says God meant by what he said) the foundation for unity—the rock upon which every restoration movement in history has run aground, including the present one. It is time to restore the spirit of restoration."+abstractor_text+"BDL"; msg['23_08a'] += box_footer; msg['23_08b'] = "
A Great Abuse
The history of our brethren demonstrates that they have been as lax in respecting congregational autonomy as they have been loud in proclaiming it. Two sources account for this neglect: the first occurs when elders arrogate to themselves prerogatives which were not theirs by right of appointment; the second when preachers or others outside the congregation seek to interfere in decisions of the congregation or when one congregation attempts to dictate the policy to be pursued by another congregation. The problem is aggravated by the fact that every faction has an official journal whose editor wields a sway over the party platform. No congregation has a right to bind a decision on any other."+abstractor_text+"BDL"; msg['23_08b'] += box_footer; msg['23_08c'] = "
False Teachers
Every party places an \"infallible\" interpretation upon the word of God and then substitutes the interpretation for the word of God, leaving no room for honest difference of interpretation. Every sincere person who expresses a contradictory view is referred to as a \"false teacher.\" However, this term, which occurs only once, in 2 Peter 2:1, carries with it the idea of deliberate and intentional falsehood. Such a one is not only lying but is conscious of the fact that he is lying. No man who loves God and earnestly seeks to serve him to the full extent of his present knowledge is a false teacher, even if he is mistaken in some of his views."+abstractor_text+"BDL"; msg['23_08c'] += box_footer; msg['23_09a'] = "
Background of Restoration
An overview of the events, experiences, and forces that operated in the life and thought of Thomas Campbell that led him to act as a champion of unity. Recounts the events in the life of the author which led him to enter into the labor of Thomas Campbell. Concludes by expounding upon five factors which contributed to the inception of the restoration movement: (1) it was launched by men dissatisfied with the status quo, the result of a restless conscience; (2) it was preceded by reformation; (3) it was kindled by wholehearted commitment to a search for truth and an unreserved dedication to follow wherever it leads; (4) it sought the approval of God while ignoring the reproaches of men; and (5) it was born of a heart filled with God's love. "+abstractor_text+"BDL"; msg['23_09a'] += box_footer; msg['23_09b'] = "
Adventures in Religion
Jesus left us no legal code with all contingencies spelled out, since in these last days God does not deal with us as children. We must ascertain those principles which governed our Lord and apply them to the best of our ability. A few of those principles include: (1) recognizing that not all of God's commands are of equal weight; (2) the relationship with a brother takes precedence over any formal act of religious service; (3) the ultimate expression of religion is doing good to needy mankind, and (4) the ability to love may be in proportion to a recognition of the need for forgiveness."+abstractor_text+"BDL"; msg['23_09b'] += box_footer; msg['23_10a'] = "
restoration Astray
An examination of the underlying causes contributing to the rise of factionalism within the disciple brotherhood in an effort to determine when it abandoned its original aim. While the Restoration movement was not inaugurated to launch another \"church,\" when it ceased to be a means to an end and became the end, it became merely one more religious organization among many. The current generation has forgotten the goal of the Restoration which was to unity all Christians upon the basis of faith, not upon doctrine—which is impossible. The example of Aylette Raines is given as a reminder of how brethren of differing doctrinal background were able to unite upon the basis of their common faith. Stone and Campbell united in spite of the fact that Stone was not a Trinitarian. The heirs of this noble movement have substituted their interpretations for the authority of scripture and have made them the criteria of judgment. They have lost the distinction between the gospel and doctrine and have allowed such things as one's understanding of Christ's return to become a condition for fellowship. We must once again make fellowship in Christ of greater significance than orthodoxy."+abstractor_text+"BDL"; msg['23_10a'] += box_footer; msg['23_10b'] = "
Adventures in Religion
Jesus taught that (1) man creates the standard by which he will be judged, (2) that reciprocal love is no proof of a righteous life, and (3) that the will of the Father is sovereign. The man who makes no allowances for others will find none made for him. While Jesus said that love sums up the law and the Prophets, he was not referring to reciprocal love, which is grounded in selfishness. True love is selfless. Just as the farmer in Jesus' parable had a right to show his generosity by paying his workers the same amount, although some had worked fewer hours than others, we ought not to bind God by a law which He has given to bind us."+abstractor_text+"BDL"; msg['23_10b'] += box_footer; msg['23_10c'] = "
A Brighter Day
There are signs that men are beginning to rise above intolerance to break through walls designed to keep brethren apart. This could become the prelude to a real restoration of the Restoration spirit. But the only way to avoid starting another party is to refuse to succumb to the temptation to love only those who agree and separate from those who do not. The Restoration movement began in the spirit of epieikeia (Phil. 4:5), a quality that is better than justice. But as we became more sectarian we became legalistic. We need to rise above the letter of the law, without lowering its requirements, and operate in the realm of the spirit."+abstractor_text+"BDL"; msg['23_10c'] += box_footer; msg['23_11a'] = "
The Growth of Division
Findings from research into the development of the spirit of factionalism which led the heirs of the Restoration unity movement to become one of the most divided religious classifications in America. States that previous research into this question differs from the current in that previous researchists (1) sought justification for the party spirit, (2) concluded that we have divided over things or innovations, (3) been guilty of over-simplification, (4) began with a false premise about the nature of fellowship, (5) treated developments in isolation from their frame of reference, (6) imply that our present divided condition is incurable. Expounds at length on each of the above. Includes a brief account of the introduction of Restoration principles into Missouri, and a summary of factors which militated against advocacy of instrumental music by the restoration pioneers. Part of a series on the rise of factionalism within the disciple brotherhood."+abstractor_text+"BDL"; msg['23_11a'] += box_footer; msg['23_11c'] = "
Adventures in Religion
Expounds upon three principles considered very important in the concept of righteousness enunciated by Jesus: (1) the ideal of a completely unified life, an existence wholly integrated and not separated into various departments; (2) while all righteousness wells up from within, it has to flow out—there are no ornamental trees in God's acreage; (3) goodness is never static but ever changing and amending character for the better."+abstractor_text+"BDL"; msg['23_11c'] += box_footer; msg['23_12a'] = "
Rejecting and Returning
Part of a series of essays exploring the factors that led to the rise of factionalism within the Restoration movement. Notes the cyclical and helical nature of reformatory movements, then examines the nature of reformation. Alexander Campbell best defined the objectives of the Restoration movement as rejecting (reformation) and returning (restoration). While Campbell at first rejected the use of missionary societies (1823), he became the president of the first disciples missionary society (1849), a change in Campbell's objectives and position which probably doomed the movement to failure and led to the first real cleavage within its ranks. Observes that (1) the society was introduced out of honest motives; (2) Satan exploits our disagreements to engender the party spirit; (3) human organizations are usually self-perpetuating; (4) innovations are justified by succeeding generations upon a basis other than that upon which they were introduced; (5) the character of the founding members of a religious movement often gives way to pride in organizations and institutions; (6) organizations usually enslave rather than serve; (7) those who divided over the missionary society have continued to divide; (8) the creation of the missionary society possibly marked the end of the movement's original purpose. When we create our \"own\" societies we declare our distinction from others and thus our sectarian nature."+abstractor_text+"BDL"; msg['23_12a'] += box_footer; msg['24_01a'] = "
Incendiary Instruments
Chronicle and commentary on the attitude that first produced division within the disciple brotherhood over the introduction of instrumental music into their corporate worship. Since there was complete rejection of the instrument in the earlier years of the restoration movement, the author observes that its eventual introduction required both a change of attitude toward the instrument and toward the brethren, which he documents at some length with quotes from Pinkerton, Lard, Christopher, McGarvey, Allen, Franklin, and Garrison. Concludes that the social, political, and historical circumstances of the times were significant factors that allowed the instrument to precipitate division. Calls for a re-study of brotherhood and fellowship in the light of advanced knowledge. Our predecessors declared that a state of brotherhood no longer existed between themselves and those with whom they differed, but they misunderstood the implications of fellowship as the Holy Spirit used the term. We must restore the spirit of restoration by recognizing each other as brothers, based on our faith, and then seek ways to work out our differences. Pledges never to make a test of fellowship out of anything the Lord has not made a condition for salvation."+abstractor_text+"BDL"; msg['24_01a'] += box_footer; msg['24_01b'] = "
Adventures in Religion
The greatest adventure of which one can be capable in the flesh is to break through the curtain of the flesh and to become identified with Christ by entering the realm of the spirit, allowing Him to dwell within. To do this we must break through the artificial and the superficial which have prevented us from penetrating but slightly into this magnificent realm. To identify with Jesus is to identify with his purpose—to bring many sons to glory. What we, in our simplicity, call \"churches\" may hinder, rather than help, through their false standards of loyalty and spurious tests of fellowship."+abstractor_text+"BDL"; msg['24_01b'] += box_footer; msg['24_01c'] = "
The Unequal Yoke
Many have interpreted 2 Corinthians 6:14-18 in such a partisan way as to divide brethren and thus contradict the very purpose of God. The text is applied to sincere brothers in Christ who hold different opinions on a variety of tests of fellowship. If having a mistaken idea makes a man an unbeliever there are no believers on earth. The \"unbeliever\" in this passage was an idolater, and the \"unclean thing\" had reference to the lewd practices of pagan temples."+abstractor_text+"BDL"; msg['24_01c'] += box_footer; msg['24_02a'] = "
The Sand Creek Address
Part of a series of essays on the rise of the factional spirit within the Restoration movement. Discusses at length the Sand Creek Declaration (the \"Address and Declaration\" written by Peter P. Warren) of 1889, providing an historical overview of its development and noting the significant influence of Daniel Sommer and David Lipscomb in its acceptance and implementation. Attributes the subsequent disintegration of the movement to the factional method of dealing with doctrinal differences set forth in the document. Notes that the Sand Creek meeting was a delegate convention and its Declaration sounded the death knell for local congregational autonomy. It laid the foundation for brotherhood based upon conformity in matters of interpretation and practice rather than the result of common fatherhood. It proposed formal division as a solution to problems among brethren—something never authorized in scripture. Essentially declares that non-conformists are to be disinherited from the family of God and no longer regarded as His children. Dismisses the use of Matt. 10:34-36 and James 3:17 to justify division as a grave misunderstanding of these passages. Concludes with a pledge to make nothing a test of fellowship which God has not made a condition for salvation, noting that our peace is a person, not a plan."+abstractor_text+"BDL"; msg['24_02a'] += box_footer; msg['24_02b'] = "
Basis of Authority
While members of \"The Church of Christ\" are sincere in their contention that the word of God is our only source of authority, they cannot distinguish between revelation (what God has said) and interpretation (what men think he meant by what he said). We are bound to recognize revelation as our source of authority, but we are not bound to recognize the interpretation of any man as authoritative. A faithful church is one that is drawn together by love, not driven together through fear."+abstractor_text+"BDL"; msg['24_02b'] += box_footer; msg['24_03a'] = "
Brothers at Law
Part of a series of essays on the rise and growth of the factional spirit and its effects on the Restoration movement. Provides a detailed account of the court battles (the Hammond case and the Sand Creek case) that ensued between the so-called \"Progressives\" and \"Antis\" in Illinois following the signing of the Sand Creek Declaration. Takes particular note of the Illinois Supreme Court decision in the Sand Creek case in which the court clearly recognized the nature of the disagreement. Concludes that division came about as the result of a decay of love and the rise of the factional spirit which chose division for preserving doctrinal purity, resulting in a brotherhood based upon conformity. To declare that others who have been born into God's family shall \"no longer be regarded as brethren\" is both unscriptural and antiscriptural."+abstractor_text+"BDL"; msg['24_03a'] += box_footer; msg['24_03b'] = "
Adventures in Religion
The Bible paints a picture of the believer as a man of action impelled by an inner compulsion that allows no time for rest—a soldier engaged in deadly warfare. Yet modern Christianity has little relationship to the kind of life which was characteristic of Jesus and the primitive saints. We need to recapture the sense of personal adventure in the religion of Jesus, who taught men to live dangerously, implying it is better to lose through use than to fail through fear. Life must be lost for his sake and not undertaken for our own benefit."+abstractor_text+"BDL"; msg['24_03b'] += box_footer; msg['24_03c'] = "
The Two Spirits
Factionalism is a demonstration of the spirit which motivates us. Our divisions are fruits of the party spirit whereas love and peace are the fruit of the Holy Spirit. People who have the Spirit simply do not divide and sever themselves into parties. In our legalism we have marked out our own little distinctive trail in scripture resulting in a kitchen stepladder approach to salvation in which the Holy Spirit has been confined to a book rather than allowed to live in our hearts. In the absence of the Holy Spirit the flesh enslaves and produces the party spirit. The secret of unity is the temple image where all grow together, bonded in love and held together by the power of the Holy Spirit."+abstractor_text+"BDL"; msg['24_03c'] += box_footer; msg['24_04a'] = "
Factional Flames
Examines the nature and results of that philosophy of brotherhood which has become basic Church-of-Christism in our day. Notes that the Sand Creek Address and Declaration established \"separation\" as the official means of opposing error (party alliance). However, separation is condemned in scripture, and determining whom we shall regard as brethren is a divine prerogative which we are instructed not to usurp. It is apparent from history that the arbitrary decision to dissolve brotherhood was made with a view to justifying use of the civil courts in property suits. Divisions over a variety of issues were multiplied not because of interpretations of the word of God but as the result of the philosophy of \"preservation by separation\" adopted in 1889. Provides a brief analysis of the origin and nature of that philosophy then reviews and analyzes the results of its implementation. Asserts that an unhealthy attitude toward scripture, inconsistency, and the development of insular exclusivism created a multiplicity of factions in which intolerance is counted as a virtue and forbearance is reckoned as a sin. Supports his thesis with numerous quotes from the Sommer-Armstrong debates (1907, 1908) over the existence of Bible colleges. During the first part of the twentieth century factionalism came into full flower with all of its shameful consequences."+abstractor_text+"BDL"; msg['24_04a'] += box_footer; msg['24_04b'] = "
Adventures in Religion
There really is no point to much of what passes for Christianity these days. Our lives are too shallow. We have lost the sense of adventure of the spirit. We must resolve to reproduce the life of Jesus on earth to the fullest extent. That life will be characterized by (1) love for others that is not based on reciprocity, (2) an association with others based upon their need for compassion, (3) a renunciation of the worship of things, (4) a willingness to forgive, and (5) freedom from concern about the physical and sensual aspects of life."+abstractor_text+"BDL"; msg['24_04b'] += box_footer; msg['24_04c'] = "
This Is Life Eternal
The whole purpose of Christianity is to free men from guilt of the past and fear of the future by enabling him to experience eternal life as a present reality. Jesus took our past upon himself by being made sin, by assuming our guilt so that we might assume his righteousness. The Son of God became the Son of man so that the sons of men might become the sons of God. The grave is not the end but the beginning of a richer experience. A Christian does not leave home at death; he goes home. We are protected because we are in him; we are powerful because he is in us."+abstractor_text+"BDL"; msg['24_04c'] += box_footer; msg['24_05a'] = "
Decline of Factionalism
A review of the signs of the times that indicate a decline in factionalism both within and beyond the disciple brotherhood. The undeniable facts are that (1) God will not allow his purpose to fail; (2) the power of the cross is sufficient to unite God's people, for (3) God has already demonstrated his power for unifying Jew and Gentile; (4) Jesus would not pray for an impossible conditions; and, (5) many of us can testify that the factional spirit can be crucified. Crumbling walls of factionalism may be explained by (1) a growing sense of shame over our divided state, (2) a realization of its futility, (3) an increase in the level of education in the art of thinking, (4) a depreciation in the value of things that are credited with division in the past, (5) a sense of urgency about the world situation, (6) a recapturing of the vocabulary of the spirit, and (7) a loss of importance of traditions that have supported our divisions. The signs of hope are evident: (1) a restored vision of unity, (2) dissatisfaction with the status quo, (3) an increase in brotherly love, (4) a maturity that rejects public debates, (5) a favorable climate for unity throughout the religious world, (6) a correct estimate of our problem, and (7) an increase in meetings where men are striving to discover solutions to the problem of disunity."+abstractor_text+"BDL"; msg['24_05a'] += box_footer; msg['24_06a'] = "
The Hands of Folly
Just as folly destroys the house that wisdom builds, every attempt at unity among believers has resulted in the formation of a new party. We may avoid the mistakes of our predecessors by (1) regarding division as a sin against our brethren and against Christ, (2) becoming more conscious of the rule of the Holy Spirit in our lives, (3) refusing to recognize denominational lines of division, (4) remaining open to those who have shut us out, (5) avoiding the \"loyal church\" fallacy and remaining where we are, among those who need us most, and (6) grasping the true significance of brotherly love."+abstractor_text+"BDL"; msg['24_06a'] += box_footer; msg['24_06b'] = "
Adventures in Religion
True life, which is timeless, lies in possession of the kingdom of God. And while the spirit is temporarily imprisoned in the flesh—which cannot possess the kingdom of God—it may rise above the flesh and repose in God. Just as there may be movements of ecstasy in a physical relationship, those who have become one with Christ spiritually may also have exceptional moments of encounter with the Spirit which constitute a foretaste of the delight which awaits us after death. To one who enters into intimate fellowship with God in a transcendent spiritual experience it is like living a thousand years in a single day. The secret of the mountain-top experience of communion with the divine presence is the utter loss or surrender of self and complete identification with God in the service of others."+abstractor_text+"BDL"; msg['24_06b'] += box_footer; msg['24_07a'] = "
Explaining My Position
A rehearsal of the author's position on what constitutes spiritual fellowship, specifically as it relates to endorsement of interpretation. Notes that fellowship is a state or condition into which we are called by the gospel and which comes about as the result of our response to that call. Notes that the gospel consists not of abstract propositions but of facts calculated to prove that Jesus was the Messiah of God. Belief in that fact and obedience to one act (immersion) puts one into the fellowship with God, although he may know little of scripture and be wrong about much of what he knows. It is both unscriptural and impossible to condition fellowship upon the attainment to a certain degree of knowledge, since no two people on earth are identical in the degree of knowledge possessed. Freedom from error is not a condition for reaching heaven. We have no right to make anything a condition for fellowship which God has not made a condition for salvation. Revelation consists of what God said in scripture; interpretation consists of what men think he meant by what he said. Each individual has the right to approach scripture for himself. No man can authoritatively interpret the word of God for another person. Our problem is that we have completely missed the basis of our fellowship."+abstractor_text+"BDL"; msg['24_07a'] += box_footer; msg['24_07b'] = "
The Common Life
The term \"fellowship,\" as used by the Holy Spirit, always involves the idea of sharing and is used to designate our participation in the divine nature and in the society of the redeemed. We are made to share in this common life by coming into the family of God through birth. Anyone who predicates fellowship upon unanimity of understanding lays the foundation for the dissolution of all fellowship. The Holy Spirit is not bestowed on a factional basis. We have been deluded into equating fellowship with our petty arguments over cups, classes, colleges, etc. The fact is, we are all brothers in error, and those who say they are not make the biggest error of all. Fellowship is infinitely more than sharing in activities, such as the Lord's Supper, Bible study, and a song service. It is sharing in the divine nature, joint participation in the Holy Spirit, the gift of God to all his children. It is not something we can extend or withdraw."+abstractor_text+"BDL"; msg['24_07b'] += box_footer; msg['24_07c'] = "
How Far Is Too Far
While often accused of having gone \"too far\" in his acceptance of those who differ with him over matters of interpretation, the author raises the question, \"how far is too far.\" Observes that in each instance those who make the statement are willing to go along with much of his teaching on \"fellowship\" provided they can retain the party of their allegiance intact and undisturbed. Yet the one who goes beyond the party limits goes too far. Asserts that his detractors simply cannot conceive of how any man can love those who differ with him, so they consider that his love is not genuine. But no man can go too far in recognition of his brothers when he goes only as far as God goes. God recognizes all of his children as children. We cannot go too far when we regard all of them as brethren. No one can go far enough until he removes all artificial barriers erected to exclude brethren from brotherhood."+abstractor_text+"BDL"; msg['24_07c'] += box_footer; msg['24_07d'] = "
Adventures in Religion
The spiritual sterility which passes for religion in these days has resulted in the development of two sets of religious attitudes—one for public services and the other for all other times. To recapture the significance of the transforming power of the Spirit in our lives we must be willing to run the risk of faith. But the quality of our faith does not depend on the magnitude of the problem being faced. There is a raw recklessness about genuine faith which makes it border upon madness to the casual and indifferent."+abstractor_text+"BDL"; msg['24_07d'] += box_footer; msg['24_08a'] = "
Getting Untangled
We are a people splintered by a slogan. We advocate unity \"in matters of faith\" and liberty \"in matters of opinion\" (and in all things charity). But since the scriptures do not tell us which matters are of faith and which are opinion, we are divided over our opinion as to which matters fall into which category. In the final analysis we differ in our deductions as to the meaning of certain passages of scripture. Proposes that we solve the problem by (1) accepting each other as brethren, (2) regarding each other as honest, and (3) continuing to talk to each other as we work toward resolving our differences. This does not require compromise of conviction nor geographical relocation but a recognition of brotherhood as greater than our views on any of the things that divide us. None of us is free from error, and we must not equate wrong notions with rebellion against God."+abstractor_text+"BDL"; msg['24_08a'] += box_footer; msg['24_08b'] = "
Christ and the Church
The very common incorrect evaluation of the church causes men to trust in the wrong source for salvation. Denies that saving power is invested in the church. The shepherd is greater than the flock, the creator is superior to the created. When we honor the church to the same degree as we do Jesus, we are in error. We are not saved through the church nor by the church. We are the church and we are saved by Jesus, its head. Our task is to preach Christ and him crucified. Since God is not bound by his own authority he is free to deal however he wishes with those who are uninformed or helpless, although we are not free to offer them hope other than what is revealed in scripture."+abstractor_text+"BDL"; msg['24_08b'] += box_footer; msg['24_08c'] = "
Adventures in Religion
Observes that while God wishes to deal with us as sons, we demonstrate a preference for the slavery of legalism. Consequently, we have converted the grace of God into a law and imposed our interpretations upon others as the divine intent. The ordinances of God, designed to convey a blessing, have become battlegrounds of partisan hatred. Suggests it is time for a thorough examination of \"the pattern concept\" of orthodoxy."+abstractor_text+"BDL"; msg['24_08c'] += box_footer; msg['24_09a'] = "
The Basis of Faith
Proposes to show why the nature of man required just such a revelation as God has vouchsafed to him. God has subscribed to the criteria adapted to and accepted by man as essential to the integrity of testimony. Thus any requirement by God based upon belief of testimony will conform to the recognized laws of evidence. The Christian religion, being uniquely historical, rests upon the scope of knowledge of its witnesses and the integrity of their character. The four gospels were not designed as biographies but as a record of those things what convinced them that Jesus was the Son of God. Examines the methods of Luke in establishing evidence for the virgin birth and raises the question as to what manner of confirmation would be required to convince those who question the divinity of Jesus. Jesus recognized the nature of the evidence required to prove his claims and was willing to meet the logical requirement for confirmation of those claims. The core of Christianity is the gospel message, not doctrinal propositions. "+abstractor_text+"BDL"; msg['24_09a'] += box_footer; msg['24_10a'] = "
The Ignorance of Wisdom
Expounds upon the meaning of Matt. 11:25, 26 in the context of modern skepticism. Notes that while the message of God is complete, the discovery of what it contains is not. But some cannot understand the revelation of God because of the blindness caused by their wisdom—the wisdom of this world. Babes, unable to explain what they do not understand, must exhibit trust in him who leads the way. Our faith must rest either in the demonstrations of God or in the explanations of men! Critically examines the explanations offered for Jesus' feeding the multitude with a few loaves and fishes. There is a constant conspiracy of \"the wisdom of the world\" to rid the world of a belief in the foreknowledge of God. This is reflected in the implications of the so-called \"higher criticism\" of the old covenant scriptures for which a critical review is provided and to which objections are enumerated. The false premise of the \"wisdom of the world,\" upon which much research rests, is the result of a philosophy of naturalism which denies supernaturalism and thus closes the door to the only light that can illuminate in the realm of revelation—the light of the Spirit."+abstractor_text+"BDL"; msg['24_10a'] += box_footer; msg['24_11a'] = "
The Basis of Authority
While almost every Protestant sect claims that the scriptures are their one and all-sufficient rule of faith and practice, \"The Church of Christ\" labors under the impression that they are the only ones who are truly honest in their claims. Upon close examination this proves not to be the case. Rather their failure to distinguish between revelation and interpretation and between gospel and doctrine has allowed partisan traditionalism to replace the authority of scripture. The Church of Christ in the United States is a conglomeration of factions, many of which are ruled by editors of party periodicals. The basis of authority for each faction is not the revealed scriptures but the official interpretation sanctioned by the editors. A little reflection will show that this differs from the papal system only in degree."+abstractor_text+"BDL"; msg['24_11a'] += box_footer; msg['24_11b'] = "
Problems in Attitude
We could hardly be more divided if Jesus had prayed for disunity and God had commanded it. Two ideas which support the will to divide should be re-examined: (1) the philosophy that purity of doctrine must be maintained by separation from brethren, and (2) the philosophy that brotherhood is secondary to personal conviction and in any conflict between the two, the latter must always be defended at the expense of the former. Notes that no apostle ever encouraged the members of any congregation to leave it in order to plant \"a faithful church.\" The \"loyal church fallacy\" is one of our greatest errors. Observes that unity does not require geographical proximity—we are all in the same person whether or not we are all in the same place. To predicate fellowship upon doctrinal attainment is to destroy all hope of oneness. Jesus did not condition fellowship with himself upon attainment to the same degree of spiritual knowledge which he possessed. And we must receive one another just as he has received us (Rom. 15:7)."+abstractor_text+"BDL"; msg['24_11b'] += box_footer; msg['24_11c'] = "
Sectarianism
Sectarianism originated with a serious misconception of the nature of the ekklesia. The body of Christ is composed of individuals, not divergent sects. Consequently, no coalition of sects can ever become the one body. All sects are useless to the accomplishment of God's purpose. It is not their multiplication but their abolition which will best encourage the progress of the Way. Sects are produced by rivalry and are wrong in origin. They drive the sheep apart and hold them aloof from each other. Sectarianism is a work of the flesh and is engaged in war with the Holy Spirit. Our task is to bring each person who is dominated by the party spirit to that place where he can be indwelt by the Holy Spirit. We shall not be able to overthrow the party spirit by legalism. It is not by law but by love that God proposes to offset the works of the flesh."+abstractor_text+"BDL"; msg['24_11c'] += box_footer; msg['24_12a'] = "
The Real Jews
To fully understand the true nature of the church of God we must grasp the significance of the affirmation that the church of God is both catholic and protestant and composed entirely of Jews. It is catholic because there is only one body—one church—and every person on earth in whom the Holy Spirit dwells is a member of that body. It is protestant in that it is a witnessing community consisting entirely of laity, all of whom are God's priests, called to offer spiritual sacrifices and to declare the wonderful deeds of him who called them. It is composed only of those who are Jews inwardly—the real Jew—who have the faith of Abraham and who have experienced spiritual circumcision in the act of immersion in water."+abstractor_text+"BDL"; msg['24_12a'] += box_footer; msg['24_12b'] = "
Adventures in Religion
Eternal life is defined as knowing the Father and the Son. To know God and Christ in the sense of having eternal life is more than knowing about them. To know Christ is to be joined unto him. Legalism, on the other hand, is the stone given to him who asks for bread. Legalism stems from a misunderstanding of the relationship of the written word to the Living Word. The new covenant is not written with ink. To take the word of grace and convert it into a law to bind upon men as a written code of acceptance with God is to doom them to certain death. Law cannot produce life. Men had the new covenant written on their heart years before the apostles wrote the first word of the new covenant scriptures. The scriptures point not to a book but to Jesus, who gives life. God did not \"throw the Book at us\" but He gave his Son for us. Eternal life is the gift of God through Jesus. Jesus did not come so much to take us to heaven as to bring heaven to us. The great adventure is the mastery of self through allowing Jesus to enter the open portals of your very being. He did not come to bring a new religion to the world but that we might have life."+abstractor_text+"BDL"; msg['24_12b'] += box_footer; msg['24_12c'] = "
War in Heaven
In the final day there will be but two classes of people: those who have said to God \"Thy will be done,\" and those to whom God says, \"Thy will be done.\" Heaven will be full of the first and hell will be full of the second. Hell is the final abode of the untamed will. Many attempt to storm the portals of heaven by asserting their own worth or importance. But the religion of our Lord is one of a broken heart, of free men who are all slaves—at liberty to serve after the fashion of Jesus himself whose love motivated him to divest himself of all his prerogatives and privilege to become a \"slave by nature.\" One of our greatest temptations is to believe that we do the will of God when we live to please ourselves."+abstractor_text+"BDL"; msg['24_12c'] += box_footer; msg['25_01a'] = "
The Times of the Stork
Examines the trichotomous nature of man as body, soul, and spirit. Notes that while man shares in common with other animals both a body and a soul (the animating principle of the body), it is the spirit of man which exalts him above the rest of creation. Asserts that man who denies God is actually worse off than the lower animals. While the later—who possess no rational faculty, and thus no moral consciousness--cannot refuse the call of the creator through instinct, man is able to resist the call of God precisely because he is rational. The spirit is the responsive mechanism by which intelligent creatures answer the call of God and his demands upon their lives. Thus the appeal of God to mankind is a rational and not an emotional one. Much of what parades under the banner of \"Christianity\" these days is an overt appeal to emotionalism. The primary purpose of the human spirit is to respond to the light of truth through the eye of the intellect. The human spirit can be happy only when it has (1) freedom from the past guilt, (2) a purpose for the present which transcends self, and (3) hope for the future that transcends death. These are satisfied through faith (past), hope (future), and love (present)—the means by which one identifies with the needs of others and is thus enabled to live on a universal plane. Such love is shed abroad in our hearts by the Holy Spirit which is given to us."+abstractor_text+"BDL"; msg['25_01a'] += box_footer; msg['25_01c'] = "
War Bulletins
In no other area is there such flagrant disregard for what we affirm as there is in the doctrine of \"local autonomy.\" This may be observed most readily in the use of church bulletins in which the local ministry seeks to discipline and direct the affairs of other congregations, as if they prove their fidelity to God by dissemination of propaganda calculated to destroy the harmony of congregations whose members will not parrot the party line. This type of clerical authority differs only in degree with that of Rome. When something does not please the pope he issues a bull; when something doesn't please our brethren, they issue a bulletin!"+abstractor_text+"BDL"; msg['25_01c'] += box_footer; msg['25_02b'] = "
Ernest Beam and Unity
Reproduces \"Seventeen Propositions to Promote Unity,\" by Ernest Beam, as they appeared in the Christian Standard of 1949. Beam, who began a paper called The Christian Forum, in 1950, held the same ideal and goal as the author, in spite of basic differences in the proposed methods to be employed in helping brethren throw off the shackles of the party spirit."+abstractor_text+"BDL"; msg['25_02b'] += box_footer; msg['25_02c'] = "
On Being Naive
Pleads guilty as charged to the opinion of certain college administrators that his approach to Christian unity is naive, as the word implies being free from guile, simple, sincere and ingenuous. Admits to having a sort of \"down-home\" directness in his plea that we recognize all of our brothers as brethren and treat them that way, thus applying the \"golden rule\" to brotherhood. Suspects that this appeal is so homespun and natural that a great many will overlook its potential. Given the fact that we all are in the same family and all have the same Father, it would seem like old-fashion commonsense to recognize each other as brothers."+abstractor_text+"BDL"; msg['25_02c'] += box_footer; msg['25_02d'] = "
Fear and Suspicion
In response to an assertion that the Christian Church is plotting to use the author's influence to woo the Churches of Christ into the Christian Church fold, points out that it is very basic to his approach that each one remain where he is and share his newly discovered truth with those whom he knows best. States that he has no desire to unite \"The Church of Christ\" and \"The Christian Church\" and doubts that it could be done or that anything would be accomplished by doing so other than to produce another sect. While often asked if those in the Christian Church are \"brothers in error\", points out that the only brethren he has on this earth are \"brethren in error.\" Some are in one error, some in another, but all are in some error. Observes that he is not in complete agreement with any of the brethren and that if they receive him it must be upon the same basis that God receives each of us—in spite of our differences. Our years of factional teaching must give way to mutual tolerance—not the endorsing of things that are wrong but the enduring of those who think they are right."+abstractor_text+"BDL"; msg['25_02d'] += box_footer; msg['25_03b'] = "
What Is Heresy?
Since we are preconditioned by the scriptures to reject heretics, there can be no meaningful dialog between brethren who differ on doctrinal issues so long as we continue to mistake heresy with any belief at variance with the dogmatic norm. The word \"heresy,\" in scripture, is a sect or party formed for the purpose of separating some of God's children from the rest. A \"heretic\" is one who is sectarian in attitude. Such are to be rejected. The current view of \"heresy\" held by the majority of members of \"The Church of Christ\" is without scriptural warrant and inimical to the peace and harmony of the body of Christ. It has resulted in every member of \"The Church of Christ\" being considered a heretic in the eyes of some other members of \"The Church of Christ.\" Provides ten points of reason essential to thinking ourselves out of our current status."+abstractor_text+"BDL"; msg['25_03b'] += box_footer; msg['25_03c'] = "
My Defense
Reports on an article published in the Gospel Advocate by J. D. Thomas entitled \"Brother Ketcherside's New Fallacy.\" Provides copies of letters written to the editor, B. C. Goodpasture, requesting an opportunity to reply, and to J. D. Thomas, proposing a public forum in Abilene, Texas, in which to discuss the issues raised in the article."+abstractor_text+"BDL"; msg['25_03c'] += box_footer; msg['25_03d'] = "
Wishful Thinking
A plea for unity of believers is no more \"wishful thinking,\" as one correspondent opines, than a prayer for unity of believers by our Lord. While actual unity is a gift of the Spirit, practical unity must be maintained by the exertion of effort to make peace among brethren. We are not told to achieve unity but to maintain it."+abstractor_text+"BDL"; msg['25_03d'] += box_footer; msg['25_04b'] = "
Reply to Brother Thomas
Reply to an article by J. D. Thomas, published in the Gospel Advocate, entitled \"Brother Ketcherside's New Fallacy.\" Notes that the term \"full fellowship,\" which Thomas uses some six times, does not occur in scripture and reflects a misconception of the term. Fellowship is a relationship in which we share as the result of a common Fatherhood. There is no partial state of fellowship. There are no half brothers or stepbrothers in the Lord, only blood brothers of the Lamb. Thomas refers to those who use instrumental music as \"brethren.\" If they are brethren, then they are in the fellowship and there is nothing we can do about it. Opines that the new covenant scriptures are not clear-cut in the matter of instrumental music nor about most things which we make \"tests of fellowship.\" Denies that he wishes to \"reduce all faith to being simply opinion,\" but affirms that it is a matter of opinion as to which matters are of faith and which are of opinion. We cannot force others to categorize all things as we do. Argues not that \"full fellowship does not mean endorsement\" but that \"fellowship does not mean full endorsement.\" Notes that in spite of the numerous errors within the congregation of saints at Corinth, Paul considered himself to be in the fellowship with them, yet he never endorsed any of their misconceptions or misconduct."+abstractor_text+"BDL"; msg['25_04b'] += box_footer; msg['25_04d'] = "
Confusion of Tongues
It will be exceedingly difficult to restore a true sense of fellowship until brethren know what it is that needs to be restored. They confuse fellowship with a great many things to which it is not related. We must not only speak where the Bible speaks but we must speak as the bible speaks. The Holy Spirit does not equate fellowship in Christ with absolute conformity in interpretation. To do so would render fellowship impossible among finite and fallible individuals. Much of what is called fellowship in these days is not fellowship at all. Those who bitterly oppose the idea that all sincere immersed believers are in the fellowship will invite the whole audience to share in a \"period of fellowship\" right after the service. Does this mean they \"fellowship\" the unimmersed who remain and share in the doughnuts and coffee? Fellowship is a state of the heart, not of the stomach. To equate fellowship with coffeemakers and chocolate cupcakes is to profane the word and postpone the recovery of the spirit of the early saints."+abstractor_text+"BDL"; msg['25_04d'] += box_footer; msg['25_05a'] = "
The Making of History
In response to articles in the Firm Foundation directed against him, the author writes to its editor, Reuel Lemmons, requesting permission to state his views and to reply to the things being said against him which, according to the author, were a misrepresentation of his views. Provides copies of the exchange of letters between himself and the editor who ultimately declined to grant the permission he had earlier promised and returned the four articles which had been submitted."+abstractor_text+"BDL"; msg['25_05a'] += box_footer; msg['25_05b'] = "
The Scattered Flock
An essay rejected for publication by the Firm Foundation. Responding to the charge that he was fathering a new sect, affirms that he is dedicated to the destruction of all sects by grubbing out the root from which they grow—the party spirit. Notes that no sect is the church of God and the church of God is no sect. While acknowledging his heritage in the Restoration movement begun by Alexander Campbell, denies having any illusions about being \"another Campbell\" as accused in the pages of the Firm Foundation. Asserts that our present divided state is the result of a mistaken concept of fellowship. Affirms brotherhood with every sincere immersed believer. Denies pleading for \"fellowship of error\" and notes that fellowship is of the Spirit and is a relationship between persons, none of whom are free from error. To deny fraternity because of error is an insult to our mutual paternity."+abstractor_text+"BDL"; msg['25_05b'] += box_footer; msg['25_05c'] = "
Walking Together
One of four articles rejected for publication by the Firm Foundation. Responds to the accusation that his interpretation of Amos 3:3 is at variance with many of the best scholars. Notes that after extensive research he failed to find a single scholar of reputation who sanctions the interpretation current among our preaching brethren. Common experience teaches us that we can walk with those with whom we disagree. There is no congregation on earth in which all members agree on everything. Agreement is only required in those areas of interpretation that relate to the party test. Amos is referring to matters of cause and effect. Two people walking together in a desolate region is a clear indication that they have made an appointment to do so. Affirms that he will make nothing a test of fellowship that God has not made a condition for fellowship. States that \"If they are good enough to walk with Him, they are not too bad for me to walk with them.\""+abstractor_text+"BDL"; msg['25_05c'] += box_footer; msg['25_05d'] = "
The Concerned Ones
One of four articles rejected for publication by the Firm Foundation. Responds to the accusation that he is a hobbyist who is not in fellowship with all his brethren and that he advocates \"compromise, amalgamation, and finally a loose federation with Christians of all denominations.\" Discloses that he borrowed the expression \"fellowship of the concerned ones\" from Dr. Elton Trueblood. Denies that such are unconcerned about the \"unconcerned.\" Asserts that, contrary to the accusation, he advocates the destruction of all sectarian and denominational tendencies, and pleads for a recognition that there are Christians in the sects. Rather than expanding our energies in fighting believers with whom we should be united, we should sit down and discuss our problems as brethren."+abstractor_text+"BDL"; msg['25_05d'] += box_footer; msg['25_05e'] = "
Receive Him Not Into Your House
An article rejected for publication in the Firm Foundation. Responds to criticism of his view of 2 John 9. Demonstrates, from a comparison of the first two epistles of John, that the \"doctrine of Christ\" of 2 John 9 is the doctrine rejected by the Gnostic antichrist—that Jesus has come in the flesh. Our mistaken brethren are not antichrists and the \"doctrine of Christ\" does not have reference to instrumental music, orphan homes, cups, classes, or the millennium."+abstractor_text+"BDL"; msg['25_05e'] += box_footer; msg['25_05g'] = "
Doctrine and Doctrines
The word \"doctrines\" occurs only five times in scripture but is never used with reference to divine revelation. There was a plurality of apostles but there was only one doctrine! In order to grasp the meaning of the thoughts of God conveyed through the Holy Spirit, the divine agent of revelation, we must discover and employ the vocabulary of the Holy Spirit. If the Spirit has used no language suitable to convey an idea, it is evident that the idea itself was not revealed by God. We demonstrate our fidelity to God by respect for the doctrine of God."+abstractor_text+"BDL"; msg['25_05g'] += box_footer; msg['25_06a'] = "
The Unequal Yoke
An exegesis of 2 Corinthians 6:14-18 in response to correspondents who cite the passage to justify their separation from those who differ with them about such things as cups, classes, or colleges. Demonstrates from the context that the injunction to \"Come out from among them, and be ye separate, saith the Lord\" cannot have reference to brothers in the Lord separating from each other, and \"touch not the unclean thing\" cannot have reference to those points of doctrinal controversy over which brethren divide. Points out that the topic of Paul's discussion has to do with the relationship of saints to paganism. Suggests that the \"unclean thing\" most likely refers to sacrifices made by the pagans to demons and the licentious practices in connection therewith."+abstractor_text+"BDL"; msg['25_06a'] += box_footer; msg['25_06d'] = "
Repairing Lines
A call for the repair of lines of communication between brethren. A reaffirmation of the author's purpose and mission, and a pledge to make nothing a test of fellowship which God has not made a condition of salvation. Promises to treat as brothers all whom God accepts as sons. Proposes to go wherever the Spirit opens up a door for sharing his thinking with others. Declares himself to be a slave of no man, but a servant to all men."+abstractor_text+"BDL"; msg['25_06d'] += box_footer; msg['25_07a'] = "
The Spirit and Unity
Starting with the premise that the Holy Spirit is a personality—not a mere influence or disposition—examines the responsibility of the Spirit in the divine imperative of unity and the furtherance of the fellowship of the saints. Looks at the actions and the exercise of power by the Holy Spirit in the production, promotion, and protection of this fellowship. Observes that the Holy Spirit creates the fellowship by convicting the world in pointing out the true nature of sin and righteousness and the certainty of judgment based upon accountability. The Holy Spirit promotes fellowship by revealing unto us the true nature and status of Jesus and by transforming our lives, from one degree of glory to another on an ascending plane, to make us more like Him. The Holy Spirit providentially directs the affairs of the kingdom of heaven on earth during the absence of the King—perfecting and preserving the fellowship in spite of attempts by Satan to destroy it. Since truth is imperishable, the Spirit operates in and through revealed truth to effect the divine aim. He brings this about through the \"leaven concept,\" enabling the concerned ones to translate the word into living flesh among those with whom we dwell—affecting the hearts of all who love the Lord with a sense of fellowship, until all the one body may function together in harmony and unison."+abstractor_text+"BDL"; msg['25_07a'] += box_footer; msg['25_08a'] = "
The Church Speaks of Discovering and Unleashing Hidden Powers
A speech prepared for the North American Christian Convention. Notes that whatever God wants done in any generation he supplies the ability to do. Expounds upon three areas of neglected power: (1) the priesthood of all believers, (2) the sanctification of all believers, and (3) the unity of all believers."+abstractor_text+"BDL"; msg['25_08a'] += box_footer; msg['25_08b'] = "
Terms of Communion
Creedalism, which results from pride and fear, creates another system of justification, which amounts to setting up our own righteousness. It substitutes the interpretation of the party for the revelation of God. No man has the right to bind his knowledge of any point of apostolic doctrine upon any other person who does not so understand it. While we may help each other in the acquisition of knowledge of apostolic doctrine, no one can establish his own doctrinal knowledge as the measure of another's acceptability with God. Alexander Campbell noted in his Declaration and Address that \"deductions from scripture are not formally binding upon the consciences of Christians further than they . . . evidently see that they are so . . . Therefore no such deductions can be made terms of communion.\" That is to say, no other person can formally bind them upon him as a condition of fellowship, because no one else can read his heart and determine the degree of his responsibility. David Lipscomb wrote: \"So long as a man really desires to do right, we cannot withdraw from him.\""+abstractor_text+"BDL"; msg['25_08b'] += box_footer; msg['25_08c'] = "
A Realistic Attitude
Suggests that a realistic attitude toward solving the problem of disunity is to recognize that the true cause of division does not lie in the things over which we divided but in the false philosophy that the way to preserve doctrinal purity is to separate from brethren. Things produce strains upon our relationship, but we separate when we quit loving each other. The answer to our problem is first to recapture a real sense of brotherhood. Unless we deny the unscriptural philosophy of brotherhood based upon conformity to a partisan interpretation of scripture rather than upon unity in Christ, we will continue to contribute more to the problem of disunity than to the answer of unity."+abstractor_text+"BDL"; msg['25_08c'] += box_footer; msg['25_09a'] = "
Facing a Dilemma
While the Christian world is now seeking to overcome the scandal of schism, the heirs of a project to unity the Christians in all of the sects are now in an embarrassing position: while those we set about to unite have started uniting, our brethren are still divided. Introduces an article in the same issue, \"Some Thoughts on Unity,\" by Reuel Lemmons."+abstractor_text+"BDL"; msg['25_09a'] += box_footer; msg['25_09c'] = "
Reply to Brother Lemmons
A response to an article by Reuel Lemmons published in Firm Foundation entitled \"Some Thoughts on Unity.\" Notes that while Lemmons maintains that \"unity in spite of differences is not unity,\" the only unity possible is a unity that recognizes diversity, else who would be the regulator of what free men think if not the pope? What Brother Lemmons means to say is that fellowship can only exist if we all walk in the light of his party interpretation. Our sinful schisms arise from mistaken views about fellowship. Fellowship is the mutual sharing in the life of the indwelling Spirit by every child of God. The apostolic commands to \"be of one mind\" and to \"be of one accord\" were written to people already in the fellowship--not for the purpose of creating fellowship, as Brother Lemmons would have it. What he is pleading for is not unity but for the sanctification and maintenance of our divisions until every person sees everything as does his party. He advocates that others abandon their private interpretations, but a man cannot abandon what he believes the scriptures to teach. Are we to allow Brother Lemmons to become the sole arbiter as to whose interpretations are in error? Who is to decide who must abandon what? Paul says, \"Your personal convictions are a matter of faith between yourself and God.\""+abstractor_text+"BDL"; msg['25_09c'] += box_footer; msg['25_09d'] = "
Reviving Hope
Among the heirs of the restoration movement there are signs that our brethren are weary of strife and contention. We have reared a new generation that will not be content with the misuse of scripture to sustain factional aims. Their minds are sharp enough to discern between revelation and interpretation, between the will of God and party tradition. They no longer equate the faction in which they were reared as the kingdom of heaven to the exclusion of all others. They are tired of irresponsible journalism, censorship, and boycott. We are poised for a genuine breakthrough of the Spirit and for the penetration of the hard crust of exclusivism. The factional approach to Christianity is outmoded and outdated and can never accomplish the purpose of heaven."+abstractor_text+"BDL"; msg['25_09d'] += box_footer; msg['25_09j'] = "
Saying Nice Things
In his second letter to the Corinthians Paul refers to \"all the nice things\" he had said about them, in spite of the division, immorality, and beliefs by which they had been characterized a few months prior in his first epistle. While modern day heirs of the restoration movement would have urged the brethren in Corinth to divide in order to maintain purity of doctrine, Paul taught them to love one another in spite of their immaturity of mistaken views. He was able to do so because he differentiated between gospel and doctrine, endorsement and fellowship, knowledge and love, and between the faith that justifies and growth toward maturity of one within that faith."+abstractor_text+"BDL"; msg['25_09j'] += box_footer; msg['25_10b'] = "
Reply to Brother Lemmons
Replies to an article by Reuel Lemmons in Firm Foundation entitled \"Why We Did Not Run Ketcherside's Articles.\" Denies the accusations (1) that he courts the \"Digressives\" (a term he deplores), (2) that he insults non-instrumental brethren, and (1) that he has ever used the expression \"The Disciples Brotherhood\" in reference to heirs of the restoration movement. Notes that Brother Lemmons is still enraptured with the myth that only those who subscribe to the interpretations on controversial issues set forth by the Firm Foundation constitute the one body. Maintains that God's people are scattered through all our factions. Denies that differences create sects. Observes that the writers of Firm Foundation do not create a sect every time they differ with each other. So long as we love each other as we should, we will not divide into factions."+abstractor_text+"BDL"; msg['25_10b'] += box_footer; msg['25_10d'] = "
Reply to the Foregoing
Replies to an editorial by Reuel Lemmons in Firm Foundation entitled \"The Teaching of Carl Ketcherside Again.\" Responds to specific questions raised in the article relative to the \"sincere sprinkled,\" the function of baptism, the point at which spiritual life begins, and the identity of those who constitute the visible church. With regard to the church at Pergamos (Rev. 2), notes that not one intimation is given that \"the faithful\" in Pergamos should come out and start a \"loyal congregation,\" demonstrating that it is possible to hold fast the name of Christ (v. 13) and not deny the faith even in a congregation where some hold doctrines which Jesus hates and practice things which he deplores. Concludes with seven questions for Brother Lemmons regarding unity and fellowship."+abstractor_text+"BDL"; msg['25_10d'] += box_footer; msg['25_10f'] = "
The Optimistic View
There are good reasons for being optimistic about the prospect for a better relationship among the heirs of the restoration movement: (1) The hypocrisy of professing unity while practicing division is becoming recognized; (2) Our brethren are becoming better educated and resent the pat answers that do not furnish adequate solutions to questions being raised; (3) A realistic re-appraisal of our standing before God and the world of mankind is underway. Concludes that our whole problem comes from equating the church for which Christ died with the faction in which we have always lived. We need to cultivate a proper idea of fellowship and we need an example for our day of someone who is just a Christian and a Christian only."+abstractor_text+"BDL"; msg['25_10f'] += box_footer; msg['25_10g'] = "
The Manifested Life
An exegesis of 1 John 1:7 in which it is noted that the quality called \"light,\" which is identified with God in the absolute, is equated by John with love. To love one another is to be in the light. John is saying that if we walk in the light of love for our brothers, as God exists in perfect love for us all, we will not lie when we say that God and ourselves are in fellowship, and the blood of Jesus Christ his Son will continue cleansing us from all sin."+abstractor_text+"BDL"; msg['25_10g'] += box_footer; msg['25_11b'] = "
Answer to Objections (No. 1)
First installment of a reply to an article in Firm Foundation by Reuel Lemmons entitled \"Objections Brother Ketcherside Does Not Answer.\" The accusations are that the author (1) teaches that the grace of God is wider than the authority of Christ, and that many may be saved by the grace of God who have never submitted to the authority of Christ; (2) makes a distinction between gospel and doctrine which is foreign to the Bible; (3) teaches that after one has been made a child of God he may make all sorts of errors concerning doctrine, but none of these, regardless of how grievous, except for denying the Deity of Jesus Christ, can be a basis for withdrawal of fellowship. In response to each of these accusations the author claims to share a position in common with the restoration pioneers."+abstractor_text+"BDL"; msg['25_11b'] += box_footer; msg['25_11d'] = "
Reply to Foregoing
A review of an editorial in the Firm Foundation by Reuel Lemmons entitled \"Hidden Poison and Body of Error\" in which Lemmons revisits the objections he expressed in a previous editorial. The author responds by affirming (1) that he does not believe that our obligation to take the good news to all whom we can reach obligates God to damn all whom we do not reach; (2) that the gospel is to be preached to the whole world to make believers, whereas the apostolic doctrine was addressed to saints and faithful brethren; (3) that one comes into the fellowship by accepting the Sonship and Lordship of Jesus and he leaves it by denial of that which he affirms to enter it. Notes that while God threatens to remove His candlestick from Ephesus, he nowhere commanded the brethren to remove themselves from the candlestick. Observes that despite all of the mistaken ideas and impure lives in the congregations mentioned in the new covenant scriptures, not one was ever commanded to divide, and no one was ever commanded to split the candlestick in any community."+abstractor_text+"BDL"; msg['25_11d'] += box_footer; msg['25_11e'] = "
Answer to Objections (No. 2)
Part two of a reply to an editorial in Firm Foundation by Reuel Lemmons entitled \"Objections Brother Ketcherside Does Not Answer.\" Responds to the accusations that (1) he teaches that every sincere believer in the Messiahship of Jesus is a child of God, whether he is ever baptized or not, and is now his brother or sister in prospect; (2) he teaches that there must be diversity of belief among God's people in order for them to have unity; (3) he refuses to deal with the verb form of fellowship; (4) his idea that error in doctrine, except for that of the anti-Christ, should never cause us to break fellowship puts him in opposition to Gal. 1:6-9 and Eph. 5:3-12; (5) he teaches that sectarianism is a sin, but then urges complete fellowship of sectarians."+abstractor_text+"BDL"; msg['25_11e'] += box_footer; msg['25_11g'] = "
Reply to the Foregoing
A review and reply to part two of \"Hidden Poison and Body of Error\" by Reuel Lemmons, an editorial in Firm Foundation in which Lemmons revisits the objections (and Ketcherside's replies) expressed in a previous editorial. In his response the author affirms that (1) One is begotten of God when the Spirit quickens him through the gospel upon his belief that Jesus is the Son of God; it is by immersion that one is born into the family relationship; (2) fellowship in Christ is not conditioned upon uniformity of opinion but upon oneness in Him; (3) that the passages cited do not obviate the author's position that fellowship is a relation between persons, but acknowledges the propriety of Lemmons' pointing out his use of the word \"fellowship\" as a verb in a previous issue of Mission Messenger, for which the author expresses regret; (4) denies that the unimmersed have entered into the fellowship; (5) again denies that he urges \"complete fellowship of sectarians\" but affirms that he is in fellowship with Christians who are in the sects."+abstractor_text+"BDL"; msg['25_11g'] += box_footer; msg['25_12a'] = "
Answer to Objections (No. 3)
Continuation of a response to objections raised by Reuel Lemmons in his Firm Foundation editorial, \"Objections Brother Ketcherside Does Not Answer.\" Affirms that (1) the sons of God are all in the church of Christ, but the church of Christ is not confined to the restoration movement; (2) every sincere immersed believer is God's child and is in the fellowship of God's Son, some of whom may be in all the sects, all of whom are our brothers; (3) Since all of God's sons are brothers and constitute the brotherhood, and since only one Spirit dwells in all of them, producing unity of the Spirit and fellowship, these are the same in the sight of God; (4) although God is the author of fellowship, we can so act as to have God disinherit us, and those whom he rejects from his family we must also reject if we remain in the family status."+abstractor_text+"BDL"; msg['25_12a'] += box_footer; msg['25_12c'] = "
Reply to the Foregoing
A reply to part three of an editorial by R. Lemmons in Firm Foundation entitled \"Hidden Poison and Body of Error.\" The author (1) affirms the body of Christ is neither a sect nor a party, but composed of every sincere immersed believer who is joined to Jesus as head. It is not limited only to those who oppose instrumental music and certain societies; (2) Denies that there is any person in the fellowship who has not been immersed; specifically denies having contended that the sincere sprinkled or the pious unimmersed are in the fellowship; (3) affirms that the gospel is good news proclaimed by one person, while baptism is the act by which another person responds to it; (4) Does not deny the existence of \"practical\" demonstrations of disunity but affirms the \"actual\" unity conferred by the Holy Spirit upon every person in whom he dwells; (5) observes that Brother Lemmons mistakes his fallible interpretation of God's word as divine revelation, and notes that while 2 Peter 2 does speak of \"accursed children,\" such are those having \"eyes full of adultery\"—not those brothers who sincerely differ in their views about instrumental music, cups, orphan homes, etc."+abstractor_text+"BDL"; msg['25_12c'] += box_footer; msg['25_12e'] = "
Reply to Brother Lemmons
Response to an editorial by Reuel Lemmons in Firm Foundation entitled \"Further Considerations of Ketcherside Unity Movement.\" Notes that (1) in contrast to the Ecumenical Movement, his plea is for a destruction of all factions, not their preservation; (2) differences do not destroy fellowship; (3) while it is wrong to disregard any error, it is right to have regard for our brothers in spite of their errors; (4) while one should not accept error anywhere, all of us are in error in some of our concepts; to accept one as a brother in spite of his erroneous views is to do nothing more than God does for each one of us; (5) not all truths are equally important; God has conditioned life upon belief of certain facts, but he has not conditioned that life upon knowledge of all truths at a given time."+abstractor_text+"BDL"; msg['25_12e'] += box_footer; msg['25_12g'] = "
Reply to the Foregoing
Response to an article by Reuel Lemmons in Firm Foundation entitled \"Love Will Not Whitewash Error.\" Notes that the true restoration plea calls for all lovers of truth in all the factions to remain where they are, acting as leaven and gradually destroying sectarianism from within. If we love truth, we will love all of our brethren as that truth enjoins us to do, even those who differ with our concept about the things which have troubled the family. The restoration movement is long overdue a definition and an analysis of \"matters of faith\" and \"matters of opinion.\" Everyone agrees that in matters of faith we should have unity and in matters of opinion we should have liberty. But no two agree on what constitutes matters of faith and matters of opinion, so we know neither where to unite nor where to allow liberty. What Paul opposed was not circumcision but binding it upon the Gentiles as a basis of justification instead of personal faith in Jesus. Brother Lemmons is with those who say to the brethren, \"Except you agree with us about the instrument you cannot be saved.\""+abstractor_text+"BDL"; msg['25_12g'] += box_footer; msg['26_01a'] = "
The Relation of Baptism to Fellowship
The \"fellowship\" is that state or condition in which we have a joint participation with God and Christ and other saints through the Spirit. It includes every person in whom the Holy Spirit dwells. \"Baptism\" is immersion in water of a believing penitent. It is the enabling act by which a proper subject is transferred from the domain of darkness into the kingdom of God's dear Son. Gives four reasons for regarding baptism as essential unto entrance into the fellowship. Regards baptism as a test of fellowship because God has made it a condition of salvation. The question is not what a modern dictionary assigns as a meaning of baptism, but what significance was attached to it by the Holy Spirit. When I speak of baptism I must mean the same thing Jesus meant when he spoke of it. Baptism is a positive ordinance (not a moral precept) whereby man reenacts in his own life those acts which Jesus performed for all mankind (death, burial, and resurrection). It is not an act we perform but one performed on us. Lists five objections to the idea that what is important is inward cleansing and that the outward symbol is of no real consequence except as an overt witness to it. It is not simply unity that we seek but unity in Him. Whatever brings us into Him brings us into the unity for which He prayed."+abstractor_text+"BDL"; msg['26_01a'] += box_footer; msg['26_01b'] = "
Our History and Our Division
Suggest five guidelines for facing up to our currently divided state: (1) Division is a sin for which we must answer in the judgment; (2) Our schisms are a sign of immaturity and carnality; (3) Our factionalism is a scandal in the mission areas of the world; (4) The spirit of exclusivism is a symptom of ingrown sectarianism and a smoke in God's nostrils; (5) The branding of brethren with our own labels is uncharitable, unwarranted, and unholy. We have forsaken the ideal of the restoration movement. We would do well to re-examine its foundations as set forth in Alexander Campbell's fifteen point thesis entitled \"Synopsis of Reformation\" (enumerated in this article). The first is of particular importance: \"The restoration of pure speech or the calling of Bible things by Bible names.\" When the language of truth is smothered beneath layers of ecclesiastical linguistics it ceases to be a revelation and reverts to a secret unattainable to the man on the street. Modern gnostics jam the voice of heaven and scramble the message of grace until men weary of trying to unravel it. It is through our grasp of the words of God that we are able to lay hold upon the Word of God who is eternal life. To recapture the vocabulary of the Holy Spirit means embracing not only the form but the signification. A correct attitude toward the word of God will pave the way toward settlement of most of our difficulties."+abstractor_text+"BDL"; msg['26_01b'] += box_footer; msg['26_04b'] = "
There's A Difference
Compares the material circumstances and spiritual concern of yesteryear with that of today and wonders whether we may have sacrificed concern for comfort. The essay was prompted by a visit to an old abandoned meeting house followed by a tour of the new facility which replaced it."+abstractor_text+"BDL"; msg['26_04b'] += box_footer; msg['26_05a'] = "
A Redemptive Society
Examines the nature and purpose of the church. Observes that it is not composed of sects but of all whom God has called out from the world—individuals who are joined to each other only because they are joined to the same head. The church is a witnessing community, testifying not of its own works but of the works of God. That it is a redemptive fellowship defines its true nature and purpose. Its members are all sinners saved by grace, by trusting in the righteousness of Jesus. It is a community where our selfish instincts are transformed into social interests, a fellowship primarily concerned with persons. Almost all disputes within Christendom have arisen as a result of a misunderstanding of the nature and purpose of the church—that it is (1) an authoritarian structure, (2) the authorized interpreter of scripture, or (3) a social welfare organization. But the church possesses no authority and the doctrine of God belongs to each child of God. There is no \"official interpretation\" of scripture. The individual conscience is the sole monitor for every true saint. But each is to be restrained by brotherly love, which forbids acting on the ground of superior knowledge. The very purpose of doctrine is to teach us how to be at peace with our brothers. Only as doctrine enhances brotherly love is it translated into a godly life. The church is a redemptive fellowship created to prove the transforming power of love."+abstractor_text+"BDL"; msg['26_05a'] += box_footer; msg['26_05b'] = "
Where Would Paul Attend?
The notion that we have restored the primitive order of things is reflected in the question \"Where would the apostle Paul attend church in our town,\" a favorite topic with many in \"Churches of Christ.\" The fact of the matter is that \"The Church of Christ\" is not actually a restoration of the first century church at all but a twentieth century party growing out of the abuse of a nineteenth century restoration movement. Most members of \"The Church of Christ believe Paul would have to meet with them because of the \"pattern,\" by which they refer to the interpretation which their group places upon the sacred writings, that is, their opinions concerning what God means. All groups agree that the pattern is so plain that any person can understand it, but this is about as far as the agreement goes. Ultimately, the \"pattern\" we follow is primarily a concoction of human judgment, sanctified by traditional observance and consecrated by partisan prejudice. Because we confuse our interpretation with God's revelation, it appears that if we concede we may be wrong about some things it's the equivalent of accusing God of being in error. To \"study,\" as used by partisan preachers, means to \"search the scriptures\" to work out additional arguments in defense of that for which the party contends. Spiritual principles are reduced to rigid formula. We approach God by a rigidly prescribed set of stairs which we climb by our own power, rather than humbling ourselves before God that he may lift us by his power (James 4:10). We are saved by faith—not works—but we cannot be saved without works, by which faith is demonstrated."+abstractor_text+"BDL"; msg['26_05b'] += box_footer; msg['26_06a'] = "
Orthodoxy and Reform
Every movement to reform religious thinking and practices has terminated in the formation of another sect or faction. The reason behind this tendency is analyzed. While faith must be expressed in forms adapted to each age, culture, and place, such forms tend to become inflexible and serve as a barrier to further reformation. Reformers are radicals and non-conformists and are historically rejected by their contemporaries, only to be revered by subsequent generations. Reformation is a continuous process. Consequently, every generation will witness the struggle between orthodoxy and reform. While the forms of expressing faith are an outgrowth of the anxious concerns of honest men for serving the needs of their generation, binding these upon men as the will of God is an unwarranted usurpation of authority. It is a mistake however for reformers to reject all current forms simply because certain ones confuse the will of God with those forms. The non-instrumental \"Churches of Christ\" have, for example, reduced all religious experience to simple formulae: \"five steps to salvation\" and \"five acts of worship.\" The wrong lies in binding the forms upon others as the will of God and un-Christianizing those of past centuries who never discovered the \"steps\" of salvation. While none of the so-called \"five acts of worship\" are ever referred to as such in the new covenant scriptures, to abandon such forms would merely render us helpless in our effort to express the will of God. The church of God must be adapted to meet the needs of those in all times and climes. While Jesus Christ is the same, the times in which we live today are not the same as those of yesteryear. Orthodoxy creates a new \"faithfulness\" with the passage of years. As a usurper of the throne room of the mind it has been the bane of all reformatory movements."+abstractor_text+"BDL"; msg['26_06a'] += box_footer; msg['26_06c'] = "
With Simple Joy
Religion, like a river, becomes tinged with the culture through which it wends its way, as may be seen clearly in the contrast between primitive Christianity and contemporary. Our pattern is a person, and we need to recapture the true sense of being in Him. We need to be a simple people, fashioned not according to the world, but refashioning the world. If we recapture the simplicity of the early church, we may help restore its unity."+abstractor_text+"BDL"; msg['26_06c'] += box_footer; msg['26_06g'] = "
Full Speed Ahead
As \"Service\" was the guiding star in the career of Harry Grattidge, Captain of the Queen Elizabeth, so must it be in the lives of those who have enlisted on the Ship of Zion. We must think in terms of vocation rather than vacation. By fragmenting and departmentalizing our lives (often making Christianity a one day a week proposition) we split our own personalities and lose the purpose and continuity of life. We are obsessed with the idea of more leisure time and social security. There can be no retirement from the Lord's service. We must either wear the armor or give up the fight. The religious world is looking for leadership, but we cannot lead while plagued with division and schism. The restoration of the ancient order and spirit is not complete. We have not finished our task!"+abstractor_text+"BDL"; msg['26_06g'] += box_footer; msg['26_07a'] = "
Prophet and Priest
While the early function of the priest was to assure correct observance of ritual, that of the prophet was to assure a correct attitude of heart. In the absence of the prophet we tend to adopt attitudes that lead to sterility. We need a \"prophetic vision\" for our day, as the current status of the disciple brotherhood will reflect. We share a common background of regarding ourselves as the only sincere religionists, concluding that only the unreasonable or imbecile would fail to see everything exactly as we did. With regard to those within our own movement with whom we differed, they were either hobbyists or sectarian, depending on whether they opposed what we had or had what we opposed. The \"faithful church\" fallacy constantly betrays us into trusting in our own righteousness. We are simply not identical with the church of the New Testament. The \"Church of Christ\" does not date back beyond the 1906 U.S. census. The primitive church had no name except a common noun reflecting relationship. None of us is identical in doctrine with the scriptures, otherwise all study should cease! Our distinctiveness relies not on revelation but upon our interpretation of that revelation. We need to recover not the particulars of the early church but the spirit by which it was animated. We will not attain to the ideal while in the flesh but we must press on while we trust in Him for our salvation."+abstractor_text+"BDL"; msg['26_07a'] += box_footer; msg['26_07c'] = "
Spiritual Insight
Regarding the relationship of the Holy Spirit to the written word, there are two extreme views: (1) that the Holy Spirit is merely a retired impartial observer, and (2) that the Spirit reveals new truths to individuals regarding pressing problems. Offers an alternative view relative to the person and work of the Holy Spirit. Observes that many a man carries a Bible in his pocket who does not have Jesus in his heart. Eternal life does not rest in knowing the scriptures but in knowing Jesus. We must allow our hearts and lives to be involved in the spiritual until previously undiscovered truths burst upon our hearts with enlightenment that will permit exploration into treasures of wisdom and glory we have never before realized."+abstractor_text+"BDL"; msg['26_07c'] += box_footer; msg['26_07e'] = "
The Rim of the Wheel
Compares the relationship of Christians to that of a wheel—bound to Christ, bound to each other, and sustained in our diversity by love (Col. 3:14)."+abstractor_text+"BDL"; msg['26_07e'] += box_footer; msg['26_07f'] = "
The Inaugural Address
The kingdom of heaven is the rule of heaven exercised by the Son of God. Its inception corresponds to the coronation of Jesus in heaven, announced by Simon Peter. In his inaugural address, Peter defined the nature of the kingdom and gave notice that a new dispensation had begun. This address must constitute the touch stone by which the Kingdom is to be measured in all ages. The materials of Christianity are seven facts, the seven pillars upon which the Christian economy rests. Those who accepted these facts accepted the faith."+abstractor_text+"BDL"; msg['26_07f'] += box_footer; msg['26_08a'] = "
Preaching the Word in Writing
Writing allows each succeeding generation to build upon the foundation of previously discovered truth. While the restoration movement was promoted by the creative writing of Alexander Campbell and others, that creativity has been curbed and the movement has foundered in the literary doldrums due to a loss of its original reason for existence. The movement has become a monument, giving lip-service to restoration while practicing retroaction. Only free men can write freely and we are no longer free, since our father chose division as their solution to innovation, rendering our plea for unity ineffective. Yet that plea can be re-launched by writing if it is relevant to the people of our day. Such relevancy will come from a foundation of knowledge of God, a knowledge of the Holy Spirit, and of the revelation of God. Regarding the later we must not accept the word of men as the word of God (e.g., Joseph Smith, Mary Baker Eddy, etc.) or accept the word of God as the word of men (the sin of liberalism miscalled). We need men with the pen of a ready scribe (historians, writers of prose, playwrights, poets, commentators) to present the message of salvation to a neo-pagan world. We need men of courage and ability to storm and recapture the surrendered bastions of literature. We must bring into useful subjection to our Lord every legitimate skill of those who love him."+abstractor_text+"BDL"; msg['26_08a'] += box_footer; msg['26_08c'] = "
The Ultimate Conquest
Relates the story of the fall of the geeardee (a term coined from Rev. 12:3) from Ouranos as a result of a battle with Michael after the Prince attempted to usurp the privilege of occupying the Right Hand, which was ultimately reserved for the Logos. Tells how the Pneuma brought order out of Chaos and how He made the first and secondary images and placed them in Paradisia; how the geeardee, through the power of morpheo, seduced the two images, resulting in their being cast out of Paradisia, whereupon the geeardee proclaimed his sovereignty over Atmos and resolved to thwart HIS purpose, unaware of the power of Agape which HE was manifesting toward the images. Upon learning that HE had promised to send Logos to share the estate of the images, the geeardee set about to thwart that plan through the use of thanatos, a plan that ultimately fails. After the Logos begins his reign of conquest, the geeardee enflamed the Ekklesia with the spirit of Party, but Agape is eventually discovered to be the antidote against which the geeardee has no effective counter-measure, assuring its ultimate triumph."+abstractor_text+"BDL"; msg['26_08c'] += box_footer; msg['26_08d'] = "
Pentecost
Pentecost occurred seven weeks after the Passover. At the time of the slaying of the Jewish passover lamb, Christ, our passover, was slain. Forty days afterward he returned to heaven to be Christed or anointed. On Pentecost, an announcement of his inauguration was made in Jerusalem by the Holy Spirit. Pentecost was the beginning of the Messianic Reign. It was the birthday of the church, and it was on the first day of the week. There will be no repetition of the Pentecostal demonstration, since it marked the gathering of the firstfruits and the first fruits come at the beginning of the harvest—not scattered periodically through it."+abstractor_text+"BDL"; msg['26_08d'] += box_footer; msg['26_08e'] = "
The Three Births
To share in the salvation to be revealed at the end of time we must enter three domains—the natural, the spiritual, and the eternal kingdoms—each of which is entered by birth through the process of delivery—from the body of the mother, from the body of sin, and from the body of the earth, respectively. We thus come forth from the womb, the baptistry, and the tomb. Life begins at the point of trusting faith, but there is a difference between life through Christ and life with Christ. The later is the state into which we enter through baptism. Ours is now eternal life in embryonic state. Our spirits have been redeemed but our bodies have only been purchased—they must be redeemed at the resurrection. To partake of the eternal life of Christ (which is to partake of his flesh and blood) we must be born again."+abstractor_text+"BDL"; msg['26_08e'] += box_footer; msg['26_09a'] = "
The Two Great Foes
The two great foes to the preaching of the cross in all ages are Legalism and Liberalism. Legalism is best seen in that advanced by the Judaizers of the first century. Liberalism in every century has been but Gnosticism attired in a garb attractive to the time and place. The most effective antidote to legalism is the re-affirmation of Justification on the basis of faith and the possession of the indwelling Spirit as the basis of fellowship with God and his children. Gnosticism (for which the author provides an overview) contrasted the God of the old covenant (a God of wrath) with the new covenant God (a God of love). Proclaiming matter to be evil, it rejected outright the incarnation and the resurrection of Jesus Christ. The Apostle John, who wrote primarily to save the church from disintegration under the impact of Gnosticism, referred to those who deny the incarnation as antichrists. When the church is confronted with such teaching today it must reaffirm the testimony of the witnesses upon which faith is predicated. Eternal life is a person. The purpose of testimony is to produce fellowship, a correct understanding of which is the most important thing when the foundations of the faith are threatened. To walk in the light of love, as God is love, is to share in the common life of the Spirit. Legalism seeks to lift man up to the level of God by his own bootstraps, whereas Liberalism seeks to pull Jesus down to the level of man by its own bookstraps. "+abstractor_text+"BDL"; msg['26_09a'] += box_footer; msg['26_10a'] = "
The Moment of Truth
Asserts that \"the moment of truth\" has arrived for the forces of orthodoxy, then files five specific indictments against \"The Church of Christ\" as it exists in the U.S.: (1) It has abandoned the purpose of the restoration movement. (2) It is out of touch with the spiritually intellectual climate of this generation. (3) It is a victim of its own parochialism, avoiding the ecumenical discussions of the day. (4) Its members profess to deplore creeds but are among the most creed-ridden of religious movements. (5) Every one of its factions claims to \"speak where the Bible speaks\" and denies that any of the others do. Asserts that a reformation of the movement is essential if it is to regain relevance. Charges that brethren in \"The Church of Christ\" employ the written word to defeat the plan, purpose, and prayer of the Living Word. The battle to save the restoration movement from itself must be fought upon the ground of scriptural interpretation. Announces a plan to change the content for Mission Messenger in 1965 from \"The Living Pattern\" to \"The Twisted Scriptures\" in which to deal with those scriptures quoted and applied for the purpose of separating and segregating brethren from each other."+abstractor_text+"BDL"; msg['26_10a'] += box_footer; msg['26_10b'] = "
The Divine Provisions
In order to bring man into a fellowship perfected in love, God has provided him with an object of faith, a source of knowledge and a sphere of labor. The object of faith is a person—not a proposition. While many have difficulty distinguishing between the scriptures and the Savior, the purpose of scripture is to point to Jesus as the Life. While the new covenant scriptures set forth a new way of serving God, there are men in every generation who want to make them a \"written code\"—a new law as tacked on to Christ. The new covenant scriptures are not a law of God imposed but the will of God exposed. Their purpose is to help us develop that divine nature which will freely and automatically respond in every situation with the divine answer. God's called ones constitute a new body. One need never join anything after God adds him to the church in order to function acceptably and walk well-pleasing before God."+abstractor_text+"BDL"; msg['26_10b'] += box_footer; msg['26_10d'] = "
The Peaceful Harvest
An exposition of Hebrews 12:11. Observes that it is unfortunate that \"discipline\" has come to have the connotation of punishment since the word means training—instruction given to develop a well-balanced life. All true discipline looks toward the future. The sacrifice of present preference for future good is justifiable only because of the coming reward. Concludes that the approved life is \"the disciplined life.\" One cannot be a soldier for Christ and keep his civilian status."+abstractor_text+"BDL"; msg['26_10d'] += box_footer; msg['26_11a'] = "
Queries to the Editor
In response to queries from readers with regard to his plea for unity the author asserts that (1) the unity of believers is the condition upon which the world will be led to Christ; (2) our task is not to restore a movement but to recapture the ideal of God; restoring the spirit of restoration is to apply to ourselves the remedy recommended for others under the same circumstances; (4) the restoration movement disintegrated when our fathers attempted to maintain purity of doctrine by separation from brethren; (5) debates are divisive in nature, intensify party feelings, make objective search for truth difficult, proceed on the fallacy of \"the loyal church,\" and demonstrate their futility by their fruits; (6) serving God's purpose, not \"success,\" should be our goal; (7) those who regard their party as the one body regard the author as a dangerous heretic; (8) every attempted reform in the past has resulted in another division; (9) urges that everyone stay where he is, thus avoiding the formation of a new party; (10) a cultural and intellectual transformation is taking place in the more extreme segments of the disciple brotherhood; (11) seminaries and parochial schools are supported to defend a partisan position which limits academic freedom and their leaders are hired to keep the schools in line with that position; (12) in God's tomorrow unity will be realized."+abstractor_text+"BDL"; msg['26_11a'] += box_footer; msg['26_12a'] = "
Questions to the Editor
Responses to questions related to the pleas which the author has been making for the unity of believers: (1) what do you believe about the constituency of the church? (2) do you make a distinction between the church and \"The Church of Christ\"? (3) Do you consider that there may be Christians in the various sects? (4) Does the new testament ever imply that anyone who was a member of the church of Christ belonged to a denomination at the same time? (5) What must one do to become a child of God? (6) Do you regard as in the fellowship those who have been sprinkled under the sincere conviction that this is scriptural baptism? (7) Is it possible that a sincere person who is sprinkled in the belief that it is baptism is a Christian in essence? (8) Are you not inconsistent in drawing a line of fellowship at baptism? (9) How do you regard those who believe in Jesus as the Son of God but who do not as yet understand the necessity of being immersed? (10) Does not the word for \"begotten\" in 1 John 5:1 embrace the whole process of birth? (11) Do you think that one who has not been immersed into Christ will be lost? (12) Is this not the same as implying that God may save some in their disobedience? (13) Do you think one must know at the time of baptism that it is for the remission of sins in order for it to be valid? (14) Is not \"remission of sins\" the design of baptism? (15) Can one become a child of God who does not believe God's word about baptism for the remission of sins? (16) What do you recommend we should do to restore a proper feeling of unity among the believers? (17) Is it possible to retain one's spiritual integrity and participate in meetings sponsored by various factions? (18) Is this an indication that you have become \"soft\" and chosen the easy way out? (19) What do you consider to be our most serious problem today?"+abstractor_text+"BDL"; msg['26_12a'] += box_footer; msg['27_01a'] = "
Another Gospel
Examines the manner in which Gal. 1:6-8 has been twisted to promote and defend schism and division among the children of God. Those who mistake unity with conformity and predicate fellowship upon endorsement, brand as \"another gospel\" every interpretation which is divergent from their own. Cites correspondence with an elder of the \"Fifth and Highland Church of Christ\" as a case in point. Then provides a thorough exegesis of the passage under consideration, noting that believers in the days of the apostles were in error on many points (and gives examples), but they were not charged with \"preaching another gospel.\" Freedom from error is not a condition of salvation, else all men would be damned. No honest opinion held by one who is in Christ and who respects his lordship is \"another gospel.\" To make one's standing with God depend not upon surrender to Jesus but upon standing right on other things is dangerously near to perverting the gospel."+abstractor_text+"BDL"; msg['27_01a'] += box_footer; msg['27_02a'] = "
Gospel and Doctrine
The second in a series of articles designed to examine passages used to cause division in the family of God. Examines the word \"gospel\" from the standpoints of etymology, scripture, and scholarship. Quotes from Alexander Campbell and William Hurte in support of his conclusion that the gospel is always addressed to unbelievers, never to believers. Expounds upon the various Greek words used to refer to the proclamation of the gospel. Quotes from C. H. Dodd who, like Alexander Campbell before him, distinguishes between the facts proclaimed as the gospel and the ethical teaching designed for the instruction of believers. The gospel consists of seven facts, epitomized in three—the death, burial, and resurrection of Jesus. Examines the use of Rom. 1:15 as an objection to the above. Also examines Rom. 1:17 which is also used by some to support the idea that the gospel contains all God has revealed. Notes that it is a tragedy to interpret the apostolic epistles in such a way as to negate the apostolic gospel. Concludes that our brethren need the grace to distinguish between things that differ."+abstractor_text+"BDL"; msg['27_02a'] += box_footer; msg['27_02b'] = "
Peace or Sword?
Responds to a correspondent who complains that in all his writings the author constantly stresses peace and decries division as a sin, whereas Jesus said: \"I came not to send peace, but a sword.\" Cites numerous biblical texts in support of the conclusion that division among brethren is wrong. Then examines the statement of Jesus in Matthew 10:34-36, noting that the context was a speech made to apostles prior to launching them into a hostile world. When a hate-filled world is confronted with the demand of Jesus for unconditional surrender, antagonism will know no bounds. Peace was not to be broadcast. It was to be the product of personal faith. Surely Jesus did not come to \"sow discord among brethren\" and thus become an abomination unto God. It is warped and twisted reasoning that prompts men to take comfort in our sorry, sinful state of division by making it appear that it was the mission of Jesus to create such a state of tumult, turmoil, and pandemonium. Concludes with a personal pledge to labor to expose every misuse of the words of the Holy Spirit as well as the ugliness of orthodoxy which proclaims unity and practices division."+abstractor_text+"BDL"; msg['27_02b'] += box_footer; msg['27_03a'] = "
Contrary to the Doctrine
An examination of Romans 16:17 as it has been twisted to create, condone, or continue division. Observes that when our application of the word of God produces the very opposite condition of what it was intended to produce there is something faulty with our application. This text is applied by partisans to every honest dissenter from their factional programs, whether they be Bible classes, individual cups, \"The Herald of Truth,\" institutional orphan homes, or instrumental music. In every instance the factional test is \"the doctrine learned.\" The context of the passage shows that \"the doctrine\" is the teaching that division among brethren is a sin. Anyone who disregards this doctrine should be isolated so his factional attitude cannot divide the body. Nothing in the commands \"mark them\" or \"avoid\" indicates public or corporate action at all. To employ this passage to project division makes us the ones to be marked and avoided. The author pledges to allow no one to control his thinking down here who cannot assume responsibility for it up there."+abstractor_text+"BDL"; msg['27_03a'] += box_footer; msg['27_03b'] = "
Not of Faith
An exegesis of Romans 14:23 and an examination of the manner in which it is abused in an attempt to prove the utter sinfulness of whatever one happens to oppose. Demonstrates that the word \"faith\" in this passage has reference to personal conviction (to be kept between oneself and God) rather than the faith which saves—that which is to be proclaimed and shared."+abstractor_text+"BDL"; msg['27_03b'] += box_footer; msg['27_03c'] = "
Are You a Liberal?
Examines the use of the word \"liberal\" by partisan leaders to frighten those who would be disposed to investigate beyond the limits of the party walls. Obviously if everyone is a liberal no one is. As a label the word has lost its power of distinction so that the one who uses it must define the word. The author proceeds to list seven \"definitions\" of what it may mean to be a liberal and pleads guilty to each."+abstractor_text+"BDL"; msg['27_03c'] += box_footer; msg['27_04a'] = "
Analysis of Apostasy
An analysis of the biblical use of the word \"apostasy\" and its abuse by partisans who apply the term to every honest non-conformist. Such partisans first confuse their interpretations with the scriptures and then argue for the authority of their interpretations as scripture. The Greek word is used only twice in the new covenant scriptures: (1) Acts 21:21, where it means \"to fall away,\" and (2) 2 Thes. 2:3, where Paul says the return of the Lord will be preceded by a \"falling away.\" The truth is that the Holy Spirit never once used the term with regard to any brother in the Lord. One is not an apostate simply because he cannot conscientiously concur with the orthodox position of a party. Men can be mistaken without being malicious. They can fail to understand without falling away from Jesus. Concludes with references to the current revolt against the sin of over-simplification which makes the adherents of one faction \"the good guys\" and everyone else \"the bad guys.\" The forces of reform place the relationship in Christ ahead of the things about which the children argue. "+abstractor_text+"BDL"; msg['27_04a'] += box_footer; msg['27_04c'] = "
The Unrecognized Unity
The unity for which Jesus prayed might come and we would not recognize it, just as one cannot tell from observation when the kingdom of God comes. Perhaps it will be in us in a very real sense but free from show and overt demonstration. The unity for which Jesus prayed is not a project of conventions nor a product of councils. It cannot be voted in, voted out, or voted on. Unity will never come by legislation. It is a fruit of the Spirit and fruit grows naturally from the substance absorbed by deep roots. When hearts yearn for each other with a deep and abiding affection, when brotherhood is conditioned upon common Fatherhood and fellowship is recognized as the result of mutual sonship, unity will flow forth as a broad and tranquil stream—the unity of the Spirit! Such unity will continue although unrecognized by factional proponents who dogmatically insist that it must come only by surrender to them instead of to Jesus."+abstractor_text+"BDL"; msg['27_04c'] += box_footer; msg['27_04d'] = "
The Pervading Silence
The author reveals that his offer in the October issue of 1964 to appear on the college lectureship of any of the Church of Christ colleges to submit to questioning by the faculty remains unanswered. Expresses hope that the time will come when he will have the opportunity to set forth his own position and to defend it before audiences which have heard attacks made which were unfair and unjust."+abstractor_text+"BDL"; msg['27_04d'] += box_footer; msg['27_05a'] = "
Walking in the Light
An analysis of 1 John 1:7 shows that the \"light\" to which John refers is the \"love\" which God is. This excludes knowledge of or obedience to God's will, since none can understand or do God's will perfectly—which would be required for fellowship if light referred to knowledge. Eternal life is not extension of time but expression of love. Love cannot be achieved—by human striving. It is a gift from God, poured out into our hearts by the Holy Spirit, thus enabling the divine nature to become incarnate in us as it was in Jesus. One who loves as God loves abides in the light, demonstrates sonship, has life, is of the truth, enables God to dwell in him, is freed from the torment of fear. To be without that love leaves one in darkness, blinds one to the truth, shows the fatherhood of Satan, is still in the domain of death, is a murderer, and does not know God. Considers the traditional interpretation placed on 1 John 1:7 as one of the most dangerous ever palmed off on unsuspecting men and women. It is subversive of the Spirit and a scandal to the church of God. That interpretation makes fellowship contingent upon living up to the creedal interpretations of the party of which one is a member."+abstractor_text+"BDL"; msg['27_05a'] += box_footer; msg['27_05c'] = "
Ecumenical Encounter
Observes that in our day many leaders in sectarian circles deplore division and are engaging in dialogue toward unity. But the heirs of the restoration movement are conspicuous by their absence. They hardly know what is transpiring in the world immediately about them. We spend our time talking to ourselves about others, engaging always in monologue, never in dialogue. In 1866, David Lipscomb and Tolbert Fanning encouraged dialogue with Baptists in the hope of laboring and worshipping as one people. But if Lipscomb were alive today, he would not be allowed to teach in the school that bears his name. We have become sectarian, factional, and frightened. We would not even let our \"restoration fathers\" in the door."+abstractor_text+"BDL"; msg['27_05c'] += box_footer; msg['27_06a'] = "
Receive Him Not
Provides an exegesis of 2 John 10, 11. Examines the factional interpretation of the passage as used to pry apart the living stones in the temple of God—an interpretation which makes unity impossible. It would have us insanely conclude that to greet a brother who differs with us about cups, classes, colleges, or collectives for the care of orphans is to become a participant in some \"evil deed.\" Reputable scholars all believe that John was writing to counter-act the effects of Gnosticism which taught that only those who could \"go beyond\" in insight into the mystical infinite wisdom of God could be delivered from the evil of the material universe. Gnostics denied the possibility of the incarnation. John identifies \"this doctrine\" as the teaching that Jesus is the Christ.\" Those who apply it to controversial matters over which they differ with others, and by which their party is identified, are utterly inconsistent in their application of the text. They will welcome such a one into their assemblies (contrary to John's prohibition) who they say brings not \"this doctrine\" yet refuse to call on him to lead in prayer, based upon their application of the same text. Such a position is senseless and preposterous. Under no circumstance should this passage be applied to those who believe that Jesus is the Christ."+abstractor_text+"BDL"; msg['27_06a'] += box_footer; msg['27_07a'] = "
Conformity or Diversity
If there is unity of any kind among free men, it must be a unity in diversity. Not one of those who oppose unity in diversity is a member of a congregation where every person understands every scripture alike. Each party simply agrees on a factional test which it has made the supreme issue. Upon every other matter the greatest latitude is permitted. If unity were by intellectual agreement it could never produce the peace that passes understanding. Ours is a unity of the Spirit. Harmony is a fruit of unity, not the reverse. Oneness is not exact likeness. In the primitive church there was a diversity of gifts, functions, understanding, knowledge, customs and opinions or varied beliefs. Romans 14 is given over to showing that men should treat each other as brethren in spite of differing personal convictions. We need not agree with each other upon everything either to become brothers or to continue as such. Harmony does not consist of seeing everything alike on the understanding level but of receiving each other on the faith level. To predicate unity upon understanding is to sublimate faith to human knowledge. 1 Cor. 1:10 simply means to desist from factional identifications. Having the same mind refers to purpose (what they were to try to do), and having the same judgment refers to method (how to accomplish it). Toleration is not endorsing something you think is wrong. It is simply enduring one who thinks it is right."+abstractor_text+"BDL"; msg['27_07a'] += box_footer; msg['27_08a'] = "
The Baptism of John
Through a series of questions and answers examines the nature of John's baptism and its relationship to the re-immersion of those mentioned in Acts 19. Concludes that this passage does not furnish scriptural authority for baptizing a second time all whose knowledge of the ordinance, and the blessings accruing therefrom, was imperfect at the first. Observes that the men in Ephesus were likely baptized by Apollos at a time when he knew only the baptism of John. John's baptism ceased to be valid at the time authority was transferred to the Son. Paul's question \"Unto what then were you baptized?\" demonstrates that he had no concept of \"unimmersed believers\" in the fellowship. It was being baptized under another name or commission which rendered baptism ineffective."+abstractor_text+"BDL"; msg['27_08a'] += box_footer; msg['27_09a'] = "
Our Abiding Heritage
An address to the World Convention of Christian Churches in which the author affirms the abiding nature of the word of God as revealed in scripture—authoritative for our lives. That Jesus is Lord is a fact, demonstrable by credible testimony. To accept him as Savior may be purely selfish; to admit his Lordship is an act of surrender. This is the reason that in response to the Good News both belief and baptism are involved. We cannot show that Jesus is Lord unto us unless we do what he says. Yet we cannot do what he says unless he has spoken and we know what he said. The scriptures are authoritative because they constitute the word of the Lord. If we do not accept them, we cannot affirm that he is Lord. This thesis of course is questioned by contemporary scholars who regard the new covenant scriptures as a collection and compilation of the traditions of the church, resulting from the work of the church. But it was the gospel—the seed of the kingdom, the word of God—which produced the church. Those who regard the new covenant scriptures not as the voice of the Shepherd but the bleating of the sheep use the rays of their own enlightenment to burn and destroy our greatest source of strength and hope. Our task is to steer safely between the Scylla of liberalism and the Charybdis of legalism."+abstractor_text+"BDL"; msg['27_09a'] += box_footer; msg['27_09b'] = "
Withdraw Yourselves
Provides extensive historical background into the circumstances in Thessalonica which prompted Paul's command in 2 Thess. 3:6 to \"withdraw yourselves from every brother that walketh disorderly.\" Points out that while this passage has been twisted and made to serve as a weapon in the arsenal of factionalism with which to hound honest dissenters out of every faction. Denies that what is commonly called \"withdrawal of fellowship\" is countenanced or even considered in this verse. The context clearly shows that Paul uses the phrase \"walking disorderly\" to designate the idleness into which some had drifted. The brethren are commanded to refrain from extending hospitality to such a brother—to note that man (individually, not corporately) and have no company with him. But he is to be counted as a brother—not as an enemy."+abstractor_text+"BDL"; msg['27_09b'] += box_footer; msg['27_09c'] = "
Statement of Aim
A re-statement of the author's aims and the methods by which he propose to attain them. Proposes to (1) actively pursue the unity of all believers in order to bring the world into a state of allegiance to Jesus; (2) recapture the spirit of restoration—not restore the movement of predecessors; (3) work within the frame of reference of the restoration movement; (4) focus on splinter parties growing out of that movement; (5) recover oneness through affection, association, consultation, and consecration; (6) recapture a proper sense of relative values; (7) encourage the rejection of all false tests of fellowship; (8) seek peace and pursue it relentlessly wherever the Spirit opens up a door."+abstractor_text+"BDL"; msg['27_09c'] += box_footer; msg['27_10a'] = "
The One Faith
While it is common to hear the one faith described as \"the system of faith including the whole New Testament,\" such a definition is nowhere to be found in scripture. The faith by which we are justified was fully proclaimed by Peter on Pentecost and nothing was ever added to it as a basis for justification. Not one apostolic epistle was written to introduce men to the faith or to induct them into it. The one faith is not a compilation of laws or letters. It is the firm conviction that Jesus is the Son of God and that he was put to death for our transgressions and raised for our justification. The term \"like precious faith\" has nothing to do with those in the faith agreeing upon every detail of understanding. The \"faith once delivered\" is not the entire body of new covenant scriptures but that which produces our common salvation. Faith is the foundation of the Christian life and love is its embodiment. Faith has to do with our begetting; doctrine has to do with our development. To confuse faith, which all must have to be in Christ, with knowledge of the word, which all must acquire as they grow in Christ, is a tragic error. The apostolic letters do not constitute the new covenant. The gospel produces the covenantal relationship while doctrine has to do with the conduct of those who are in Christ. The gospel was to make children of God; the apostolic doctrine was to make the children of God better. The apostolic letters are not a pattern or blueprint. Our pattern is a person! Christianity is not Jesus pointing us to a book as a pattern, but a book pointing us to Jesus as our pattern. Since doctrine must be filtered through human rational processes, it cannot serve as a condition for fellowship or as a test of one's relationship to the Father."+abstractor_text+"BDL"; msg['27_10a'] += box_footer; msg['27_11a'] = "
Except They Be Agreed
Provides a background for the prophetic work of Amos, then examines the context of Amos 3:3. Points out that the day has come when the iniquities of both Israel and Judah and their judgment have met. Since this is the very nature of divine justice the prophet appeals to natural reactions to illustrate it. He reasons that for every effect there is a cause and the cause may be determined by examining the effect. Notes that the word \"agreed\" has nothing to do with the attitude, purpose or nature of two people walking together. Rather the agreement is to meet and walk together. The only unity possible on this earth to thinking people is unity in diversity, the kind of unity that exists between the perfect Lord and our imperfect selves."+abstractor_text+"BDL"; msg['27_11a'] += box_footer; msg['27_11b'] = "
Playing It Safe
Decries the actions of those who prefer to \"play it safe\" within the confines of sectarianism rather than risk everything for the sake of unity. \"Playing it safe\" is the very opposite of the nature of the Christian concept. He who restricts his sharing to those who see everything as he does and who refuses to associate with those who disagree is not following Jesus at all. Saul of Tarsus suffered the loss of all things. He refused to recognize any creed but Christ or any test of fellowship except Christian character based upon faith. He held that all that was necessary to join us as brothers was just what it took to join us to Jesus. God needs preachers and elders who will not \"play it safe.\""+abstractor_text+"BDL"; msg['27_11b'] += box_footer; msg['27_11c'] = "
Keep the Door Open
A response to an editorial in Firm Foundation by Reuel Lemmons in which Lemmons decries division within the restoration movement, urges the use of dialogue as a tool to forge the bonds of unity, and expresses hope for the fruitful possibility of discussing points of difference with mutual respect for the conscientious beliefs of each other. Commends Brother Lemmons for the tone of his editorial but notes that he espouses the fallacy that the faction for which he is a chief spokesman is \"the Lord's church\" to the exclusion of the other factions. Observes that while in 1962 Brother Lemmons wrote that \"Brethren are united only when they see alike,\" it is refreshing to hear him now say that it is ridiculous to think that differences of opinion indicate division. Proposes meeting for open dialogue with Brother Lemmons in a city of his choosing."+abstractor_text+"BDL"; msg['27_11c'] += box_footer; msg['27_12a'] = "
The Works of Darkness
Examines the use of Eph. 5:11 to lend sanction to strife and disunion among brethren. Observes that the whole tenor of the Ephesian letter is against such a forced interpretation, and that the apostle would not deliberately write an epistle to prove that we are one body, only to splinter and shiver it to bits with one sentence. We have come to mistake our brethren for barbarians and cannot tell the difference between an honest difference of opinion and a barren work of darkness. We think every error is a sin simply because every sin is an error. The works of darkness in the context of Eph. 5:11 are the perverted practices of pagans—not the rationalizations of the saints. Works of darkness are the deeds of those who abide in darkness. The adjacent context describes those works categorically as fornication, uncleanness, and covetousness. Those who acknowledge the sovereignty of Jesus over their lives make mistakes, but they make them in Christ. They are imperfect in Christ—they are not in the darkness nor of the darkness. Concludes with a plea for men of integrity to examine anew every scripture which has been used to foster and foment division."+abstractor_text+"BDL"; msg['27_12a'] += box_footer; msg['28_01a'] = "
The Conflict of the Ages
The two great forces in conflict with each other in the moral universe are the kingdoms of darkness and light. This conflict began in heaven motivated by pride, and will continue until the utter defeat of one or the other. Man was created for the purpose of glorifying God, thus free to choose between moral alternatives. For man to glorify God he had to freely choose to be obedient, which required a test of his willingness. The test was a positive, rather than a moral one. Deceived by the Enemy, the animal man triumphed over the spiritual and man was thrust into the conflict of the ages. God determined to vindicate his right to govern the universe by means of the cross, which became the ultimate power struggle, the crossroads of history, and the crux of destiny. On the cross Christ subjugated the cosmic powers and authorities, bringing them under his authority. But they have not yet been annihilated. We must face them in the war of the ages, but in Christ we are assured of victory. We have available to us the same transcendent power which raised him from the dead—the power of the unconquerable life. The devices of the devil cannot be overcome by natural power unaided. They require superhuman assistance. The great proof of the devil's existence and success is the fact that the majority of intellectuals do not believe he is real. In our day, even the theological world has hailed as deliverers those who, under the guise of rescuing us from outmoded expressions, have left the world suspended in mid-air by a rope which is not attached to anything above. God has been reduced to some innate principle which results in man worshipping himself. In the final analysis, both scientists and theologians and common folk must end up walking by faith. Where their walk will take them depends upon the direction of their faith."+abstractor_text+"BDL"; msg['28_01a'] += box_footer; msg['28_01b'] = "
Is God Dead?
Although some philosophers of our so-called post-Christian age have declared that God is dead, and certain clergymen have rushed to conduct a funeral service for the deceased, the author offers five reasons for his own belief in God: (1) Purpose. Posits the logical postulate for creation by intelligent design. (2) Power. Notes that the material universe is subject to universal power which is superior to all that constitutes the material. (3) Plan. A universe such as ours could never have originated except by application of intelligent design coupled with the necessary power to produce the design and start it operating in pre-determined harmony and synchronization. (4) Putative. Is the universal deep need for relationship with a power outside and above ourselves the only want for which no provision is made? Man deems there is a God because the demands of nature and reason cry out there must be a God. (5) Personal. Asserts belief in God because of personal experience with God. Relates the personal story of having invited Jesus to come into his life."+abstractor_text+"BDL"; msg['28_01b'] += box_footer; msg['28_02a'] = "
The One Foundation
Every religious system has a taproot which serves as its anchor. Christianity proceeds upon the premise that at a certain juncture God revealed himself to man. Unlike Judaism, Christianity did not begin with a book but with a baby. It is not a revelation from God but a revelation of God. It is not a system of abstract truths arrived at by the power of logic, or by inductive or deductive reasoning. Instead it centers around the birth, life, and death of a person and our relationship to that person. The fact that Jesus is the Messiah, the Son of the Living God, is the taproot upon which the Christian system rests. However, there is a great deal of difference in the revealed fact of Christ who is the foundation and the facts about Christ as a foundation. Jesus was anointed by God as prophet, priest, and king. All that is necessary to reconcile men unto God—to free from ignorance, guilt, and enslavement—is invested in these three offices. Belief in the proposition that Jesus is the Messiah, the Son of God, brings about regeneration—an entirely new attitude toward God and man is produced in the hearts of all believers. That which undermines faith in the Messiahship or Sonship of Jesus sweeps away man's only hope and is destructive of man's eternal welfare."+abstractor_text+"BDL"; msg['28_02a'] += box_footer; msg['28_02b'] = "
Modern Man and Belief
Responds to the question, \"Can modern man really believe in Jesus?\" Maintains that all men, modern or otherwise, are led to belief in the same way in response to testimony. To reject testimony one must (1) attack the character of the witnesses, (2) challenge the competency of the witnesses, or (3) show that the testimony is contradictory. Until \"modern man\" examines the testimony concerning Jesus and is able to give justifiable grounds for rejection of it, he proceeds wholly upon the basis of prejudice. We have a sufficient number of witnesses to establish the fact of Jesus. To reject those facts \"modern man\" must either prove them to be persons of perfidy, or that they were incompetent or that their testimony is contradictory. To reject Jesus on any other grounds is, in effect, to cancel all history from his life. Notes that the term \"modern man\" does not refer to a man in a certain era of history, but to a certain kind of man—one who is a man of science who professes to live by knowledge and without faith. Concludes with a personal apology for believing in Jesus, observing that when \"modern man\" rejects that which has been accepted for centuries upon the basis of evidence, there is as much reason for questioning the motivation of \"modern man\" as for being suspicious of the evidence."+abstractor_text+"BDL"; msg['28_02b'] += box_footer; msg['28_03a'] = "
The Divine Revelation
An essay on the meaning and nature of divine revelation. Examines the contention that the canonized form of scripture was produced by the church. Notes that Rome employs this reasoning to establish the absolute authority of the church, whereas Protestants use it to deny that there is any absolute authority for the church. Observes that the Bible was written to the church, not by the church. The books were not accepted as canonical because the church had produced them but because it had received them. Canonicity did not create authority or increase it, but simply recognized it. Predicts an increasing disregard and irreverence for the sacred scriptures as men continue to confuse liberty with license. If Jesus and the apostles misrepresented the origin of the apostolic message, we cannot rely upon the content of it. The Bible is not an authorized collection of books, but a collection of authorized books. With regard to a \"theory of inspiration\" acknowledges no exclusive theory, but observes that one could be mistaken about the nature or means of revelation without affecting the fact of it. Asserts that the skepticism concealed behind clerical garb rests entirely upon the assumption that God has not revealed himself—either because he is non-existent or because he is powerless or indifferent. Concludes that if God could reveal his will but would not, he would not be God; if he would but could not, he could not be God."+abstractor_text+"BDL"; msg['28_03a'] += box_footer; msg['28_04a'] = "
Unity in Christ
A speech delivered at the Hartford forum on unity. From Ephesians 1:3-11 observes that unity is the purpose, will, pleasure, and design of God. Consequently, unity will come because the divine purpose cannot be frustrated. Concludes that the certainty of unity may be predicated upon rationalization, philosophy, or faith. Whatever God ordains as his will must be done as his will ordains—this is the divine imperative. What God projects as a design of divine purpose, he will perfect as a sign of the divine pleasure. God allows no abortion of his plans. While it is not ours to say how unity will be brought about, it will not be achieved by creeds, concordats or conventions. The unity we seek is the unity of the Spirit—produced by the Spirit. It must come!"+abstractor_text+"BDL"; msg['28_04a'] += box_footer; msg['28_05a'] = "
Divisive Party Loyalties
An address to the Seventh Consultation on the Internal Unity of Christian Churches. Expounds upon three reasons why the party spirit is so heinous in God's eyes: (1) It supplants the cross of Christ as the force which makes unity possible and substitutes something else around which men must rally to be considered worthy. (2) it reduces the ordinances of God to mere functional rituals, making baptism the initiation into a party and rendering the table of the Lord a factional weapon of discipline. (3) It captivates the heart which should be the sacred citadel of the Holy Spirit, demanding allegiance to it as a test of loyalty to Jesus. Predicts that in this age of decaying values our future problems will not lie with brethren who have diverse convictions but with those who have none."+abstractor_text+"BDL"; msg['28_05a'] += box_footer; msg['28_05d'] = "
The Church of God
The Lord's church embraces every one of the Lord's people and its numerical strength cannot be ascertained. One becomes a child by adoption; he becomes a partisan by deduction elevated to dogmatism. Christian stature is measured by faith, whereas partisan attainment is measured by knowledge of the group requirements for fellowship. The real test of the non-partisan is his ability to ignore the artificial barriers and to associate freely with all his brethren."+abstractor_text+"BDL"; msg['28_05d'] += box_footer; msg['28_06a'] = "
The Life and the Joy
Expounds upon the joy that comes to those who share in the fellowship of the Spirit. The word koinonia means \"sharing\", not the sharing of things but of a common life. Whatever creates that common life creates fellowship, for fellowship is that life. Whatever makes us a child of God brings us into the fellowship, into the life we share with the Father. Thus it is silly to talk about fellowship as something we can extend or withdraw. One cannot even put a living chicken back into an egg. How can he think of putting a child of God out of the divine family? The expression \"withdraw fellowship\" is not in the Bible. To share in the common life does not mean that all will have knowledge or understanding equal to that of God or of each other. Factions which have pressed the life out of the sharing hold that standing with God depends upon being correct about the one thing that really counts, but that one thing differs with each party. To make fellowship a relationship to things is to squeeze the life out of it. Then it is no longer the life but the things that are held in common. The party becomes a corpse without life and without joy. Those who band together because they share in the same knowledge actually stay together because they share in the same ignorance."+abstractor_text+"BDL"; msg['28_06a'] += box_footer; msg['28_06c'] = "
The Supreme Court
All communication requires interpretation on the part of the receiving mind. Interpretation of divine revelation is the application of the thought processes of the human mind to the communication from the divine mind in an attempt to determine what is meant. Revelation is what God said, interpretation is what we think he meant by what he said. In civil matters, the Supreme Court is the authoritative interpreter of the meaning of the law. But God has authorized no official interpreter nor interpretation of divine revelation. In such matters the supreme court is the individual conscience."+abstractor_text+"BDL"; msg['28_06c'] += box_footer; msg['28_07a'] = "
Approach to Authority
To reach a solution to the problem of division among the heirs of the restoration movement we must go back to the initial division and heal the primary breach. Rather than engaging in partisan debate based on differing presuppositions regarding a philosophy of interpretation of scripture—a philosophy of interpretation based upon interpretation—the author proposes that we recognize the fact that we are all in Christ and members of one body by the new birth. Entreats that we not bind our deductions upon others farther than their own knowledge commends acceptance of them. Maintains that while the authority of Jesus is absolute, no human theory of it based upon deductions from scripture need be so. Suggests that the first thing we must do to heal the gaping wound is to (1) restore the right of every individual to interpret the Word of God for himself without the benefit of clergy and (2) make effective the function of congregational autonomy. One need not sacrifice his personal conviction about a thing to have brotherly love toward those who do not share his views about it. Our fathers excommunicated one another making a test of fellowship out of something God has not made a condition for salvation. We will continue to be divided until we return to the place where we first defended schism as the way of righteousness and restore a genuine sense of brotherhood. Our obligation to love all our brothers is not based upon silence but upon the repeated assertions of the One who died for the sins of us all."+abstractor_text+"BDL"; msg['28_07a'] += box_footer; msg['28_08a'] = "
Introduction to Worship
An examination of the words in the new covenant scriptures which are rendered \"worship,\" especially in the King James Version. Notes that proskuneo, the principal word for worship, is never rendered by any other word. Observes that (1) none of the words translated \"worship\" is ever applied to anything the assembled church does on the Lord's Day; (2) the expression \"the worship\" is not in the new covenant scriptures; (3) the term \"acts of worship\" is not in the Bible; (4) Christianity has no sacred places, days or rituals. The very purpose of the teaching of Jesus was to show that every facet of life was to be worship rendered to God. True worship is when the spirit speaks to and meets with God. The place where God dwells is the human heart and he dwells in us in and through the Holy Spirit. The \"many mansions\" of John 14:2, 3 are the many hearts which have his commandments, keep them, and love him. True worship is the tuning of the heart to throb in harmony with the pulsation of the infinite."+abstractor_text+"BDL"; msg['28_08a'] += box_footer; msg['28_09a'] = "
Holy Places and Days
Any place where God touches human life is holy ground and no place is a sanctuary merely because it is a place. Early Christianity recognized that all one had was God's when the heart was given to God. There was no \"worship service\" because all service was worship. Service to humanity, the relief of human suffering, the supplying of human need—this was the greatest expression of worship. Our compassion and mercy must be as full and free and as continuous as that of God. Nothing must ever become more hallowed than the provision for suffering humanity. The picture Jesus gave of the final judgment had nothing to do with liturgy, litany, rubric or ritual. Whether we have fed the hungry, given drink to the thirsty, received strangers, clothed the naked—this is the real test of true worship, not the kind rendered at a certain mountain or in a certain city. In Jesus there can be no separation between secular and sacred. It remains, therefore, that the only thing which is secular is sin! Jesus never ceased to worship God, nor should we."+abstractor_text+"BDL"; msg['28_09a'] += box_footer; msg['28_09f'] = "
The Church Christ Founded
Reports on an editorial in a Catholic journal in which a missionary in Japan told of being asked by an elderly man on a bus, \"Whatever happened to that church Christ founded?\" Notes that the Catholic editor showed how far short of the ideal of Christ is the Christian witness in Japan. The author lists four characteristics of the church that Christ founded: (1) Spirit-filled, (2) a community of daring adventurers, (3) vibrant with hope, and (4) a fellowship of the Spirit. Contrasts these characteristics with churches within the restoration movement. Closes with the words of the Catholic editor: \"Christians today will not be known in any other way than were the first Christians about whom their neighbors were forced to exclaim: 'See how they love one another.'\""+abstractor_text+"BDL"; msg['28_09f'] += box_footer; msg['28_10a'] = "
Acts of Worship
Nothing we do when we assemble on the Lord's Day is ever referred to as \"worship\" in the new covenant scriptures. The expression \"the worship\" does not occur in the Christian scriptures. There was no distinction between the spiritual and the secular in the primitive church. The whole body was offered as a living sacrifice and whatever was done in the body was worship. The breaking of bread was, at first, done daily and always as a part of a common meal. Gradually, over the centuries, the breach between the secular and the sacred widened and a special ritual supplanted the simplicity. Early disciples had no procedural form for their meetings. Expressions of inner adoration by outward demonstration were spontaneous. (The new covenant scriptures do not support the ideal of congregational singing.) All of us may worship the same God but in different ways. All worship is individual by nature. Forms of public expression of praise may be as varied as there are individuals and cultures. It is not external conformity but the indwelling Spirit which is vital to the divine-human relationship. It is righteousness, not ritual, which joins us to the Lord. All that we do in word or deed, whether assembled or alone, when done to revere God, is worship."+abstractor_text+"BDL"; msg['28_10a'] += box_footer; msg['28_11a'] = "
Worship and Money
Worship is the prostration of the heart, filled with a sense of dependency, before the presence of God, the reaching out of the inner self to draw God close and to draw close to God. In one in whom Christ dwells there is no distinction between what is God's and what is his. The artificial distinction between what the individual may do and what the church may do is like arguing what the arm may do apart from the body. The three-part division of \"the work of the church\" is an arbitrary arrangement, as is the idea of a church treasury. In many places men are taught that they must contribute every Lord's Day, regardless of the frequency with which they receive their income. There are those who teach that all charitable acts must be done \"through the church\" so that \"the church will get the glory.\" All of these rules have grown out of interpretations of 1 Corinthians 16:1, 2, with other unrelated texts brought to bear. But (1) Paul states that giving was not a command; (2) those in Macedonia who were poor were not asked to give; (3) the church in Corinth was in existence for four years before asked to contribute; (4) it was a matter of congregational discretion as to whether they would participate; (5) the gift was voluntary—not an exaction of law. Most commentators agree that the money was collected at home and kept there until delivered to Paul's messenger. By no means can \"giving\" be construed to be an \"act of worship\" and no such act was ever an identifying mark of \"the Lord's church.\""+abstractor_text+"BDL"; msg['28_11a'] += box_footer; msg['28_12a'] = "
Twentieth Century Witness
Examines the \"God is dead\" theology of Thomas J. J. Altizer and makes observations regarding the irrelevancy of the response of \"Churches of Christ\" to this and other questions confronting the intellectuals of our day. Suggests seven things Churches of Christ must do if they are to have an impact upon thinking minds on college and university campuses: (1) become relevant to the lives and conflicts of men and women in our present world; (2) recapture the vital unity of the Spirit; (3) seek new ways of demonstrating the workability of our plea for unity in diversity; (4) be forthright in our dealings with the world and quit using propaganda as bait with a hook concealed; (5) free our missionaries on foreign fields from sectarian restraints; (6) follow Jesus into the world by infiltrating the neo-pagan intellectual world of our day; (7) recapture the word \"witness\" in our confrontation with the world."+abstractor_text+"BDL"; msg['28_12a'] += box_footer; msg['28_12b'] = "
The Dynamic of God
Expounds upon the four dimensional power of love as set forth in Ephesians 3:14-19 (from which the title of the bound volume of Mission Messenger for 1966, Deep Roots, was taken). Observes that God not only supplies a knowledge of what is required through his word, he supplies the strength to accomplish it through the power of the Spirit. That power is the power of Christ's own love. It is a love that is unlimited, that never stops to count the cost or to ask what the stakes are. One who knows this kind of love knows something that is beyond knowledge—it cannot be attained to merely by the study of books, not even a sacred book. It is irrational by every standard of judgment on earth. But to surrender to it is to have fulness of being. Love is the only power which can span the gaps of a broken fellowship. There is no limit to its faith, its hope, or its endurance."+abstractor_text+"BDL"; msg['28_12b'] += box_footer; msg['29_01a'] = "
Apples of Gold
An introduction to a series of essays to be published throughout the current year under the same title as this essay. Informs that the year will be devoted to a study of words used by the Holy Spirit. Further states that the design of the study is to edify the brethren by sharing with them the result of intensive research which seeks to lay hold upon the thoughts of God by grasping the words of God."+abstractor_text+"BDL"; msg['29_01a'] += box_footer; msg['29_01b'] = "
Example and Pioneer
According to 1 Peter 2:21, Christ left us an example after which to pattern our own lives. Each of us should measure our lives by His, not by another for whom we have admiration. In Hebrews 12:2 we are told that Jesus is the archegos or \"author\" of our faith. He marked the path, put up signs to warn of danger spots, and left encouraging notes along the way. Thus it is that Jesus marked out the trail and finished the course, showing what it means to have real trust in God."+abstractor_text+"BDL"; msg['29_01b'] += box_footer; msg['29_01c'] = "
Aprons and Overalls
Short essay in which the concept of humility is defined. It is observed that the Christian is to wear humility like a garment, \"clothed with humility.\" It is our badge of subjection, identifying us as slaves in the service of Christ."+abstractor_text+"BDL"; msg['29_01c'] += box_footer; msg['29_01e'] = "
Strategy for Peace
In the interest of inspiring a definite strategy for waging peace, six guidelines are suggested: (1) Acknowledge our guilt for perpetuating partisan principles and positions inherited from our fathers; (2) Restore the cross of Jesus to the center of all Christian concern; (3) Recapture the local autonomy of the congregation in truth as well as in theory; (4) Recognize that fellowship is not endorsement but a family relationship produced by the indwelling Spirit in children of God; (5) Begin at once to recognize both privately and publicly all of God's children and our brethren; (6) Substitute meaningful dialogue for debate. We can unite in Christ without any of us giving up any truth he has ever held."+abstractor_text+"BDL"; msg['29_01e'] += box_footer; msg['29_01i'] = "
Paper Curtains
Observes that for brethren within many segments of \"The Church of Christ\" the kingdom of heaven is circumscribed by their factional fence, and their factional journals are used as paper curtains to assure that the only light that reaches those within is filtered through the party organ. But this type of tyranny is not limited to editors. In many areas the minister of the local \"Church of Christ\" is the self-appointed umpire for the index expurgatorius. To reach those inside one must go over or around the preacher, otherwise they will never know anything except what he wants them to know. All sectarianism is alike in attitude. It always uses the same old weapons—censorship, boycott, and threat of excommunication. But better days are coming. The Spirit is mightily at work! The day of sectarianism is doomed."+abstractor_text+"BDL"; msg['29_01i'] += box_footer; msg['29_02a'] = "
Jealousy and Envy
Makes a proper distinction between jealousy and envy, which the careless student thinks of as synonymous. While envy is always sinful, jealousy may be either good or evil, depending upon its object. God is referred to as the \"Lord, whose name is Jealous\" (Exodus 34:14). To be jealous is to be struck full of passion, or to be inflamed with intense desire or longing. To envy is to look at from the wrong angle or from a contrary direction. Jealousy is always related to fear, frightened at the prospect of losing what it claims and cherishes. Envy is accompanied by suffering, pained to see another enjoy and experience what it covets for itself."+abstractor_text+"BDL"; msg['29_02a'] += box_footer; msg['29_02b'] = "
Carnal Weapons
Observes that men often misunderstand 2 Corinthians 10:5 in which Paul says \"The weapons of our warfare are not carnal.\" The false teachers at Corinth were charging him with a policy of double-dealing. His real conflict is not with men but with their deceptive fantasies, or sophistries. Our weapons must be adapted to the kind of war being waged. The opposite to deceptive fantasy is true knowledge of God and this must be the weapon with which we storm the ramparts and capture the fortress of human minds."+abstractor_text+"BDL"; msg['29_02b'] += box_footer; msg['29_02c'] = "
Through the Dust
The word minister (diakonos, from dia, through, and konos, dust) is never used in the new covenant scriptures to designate any specific or exclusive form of service. Rather it designates every form of service. Every Christian is a minister if he serves God and his fellows. One enters the ministry at baptism. We must recapture the primitive concept of the universal ministry or continue enlisting soldiers who never intend to fight. Any sign with the names of the ministers of a congregation should contain the whole roster."+abstractor_text+"BDL"; msg['29_02c'] += box_footer; msg['29_02e'] = "
Crumbling Wall
Not a single segment of the \"Church of Christ\" is escaping the spirit of reform. An enlightened membership is beginning to break the stranglehold of spiritual bureaucracy. Some are discovering that Romans 14 was written to tell brethren how to treat one another in spite of differences. Some in the factions are starting to receive their brethren as God received them. Nothing will stop the great revolution that is now underway. There are already signs that the power of editors is on the wane, that the sheep on the hills are beginning to struggle homeward. Some day there will be one flock. That day is coming."+abstractor_text+"BDL"; msg['29_02e'] += box_footer; msg['29_02f'] = "
The Old Lady
Although The Church of England, often referred to as The Old Lady by the British, is regarded as being a little doddery and senile, living in the past and with nothing worthwhile to contribute to the present, the church of God is ageless and timeless, speaking to men where they are and as they are. It is vibrant, rejoicing, exuberant, filled with faith and filling others with hope. While it is the fate of every sect to grow old, the one body can never die as long as its head lives. And anything for which men can now give statistics of membership is nothing but a sect. The church of God is composed of all the saved of all the earth."+abstractor_text+"BDL"; msg['29_02f'] += box_footer; msg['29_02g'] = "
The Fiddlers
Just as Nero fiddled while Rome burned, many of our brethren are focused on what is inconsequential and irrelevant to the burning issues of our time. Rather than being actively concerned about the men who are dying in the jungles of Vietnam or the multitudes of people who are threatened with starvation, most of our brethren are busy giving lengthy orations on things the world happens to be ignoring—such as whether it's alright to eat in the meetinghouse or whether the Herald of Truth violated congregational autonomy."+abstractor_text+"BDL"; msg['29_02g'] += box_footer; msg['29_02h'] = "
The Baobab Tree
The legend of the baobab tree is that the devil picked it up and thrust its branches into the ground leaving the roots sticking up into the air. In a lot of areas this appears to have happened to the church, where things are the reverse of what they were in the beginning. The church will never turn the world upside down until we get the church right side up. If it claims to be like Jesus it must be willing to minister—not be ministered to—and willing to give its life in order to gain it. Many congregations are like the baobab tree, fat tubs, preoccupied with their own little rounds of trivia, living for self, loving their own concerns, leaving the world to flounder in a morass of problems, with no helping hand extended for fear of getting the robe of righteousness soiled and sticky."+abstractor_text+"BDL"; msg['29_02h'] += box_footer; msg['29_02i'] = "
The Headless Horseman
The \"institutional church\" in our day, like the fictitious headless horseman in the story of \"Ewen of the Little Head,\" has lost her head yet is so designed, drafted, and departmentalized that she can function automatically, spasmodically and by reflex action, unaware that the Spirit has departed from her."+abstractor_text+"BDL"; msg['29_02i'] += box_footer; msg['29_02j'] = "
Combat Cooties
Like the bedbugs used in Vietnam to sniff out the enemy, many things considered at one time to be devices of Satan are now being used to arouse concern for the Christian concept and to whip Satan over the head."+abstractor_text+"BDL"; msg['29_02j'] += box_footer; msg['29_02k'] = "
Life's Final Star
Brotherhood derives from fatherhood. Fellowship is the result of mutual sonship. Of most importance to God is the maintenance of the family relationship. Making peace with a brother is more important even than bringing a sacrifice to God. Men have broken up God's children into warring clans. This is a sin of the deepest dye. It is a grave offense against heaven to make any opinion the basis of our recognition of one another and of our oneness in Christ. The recapture of the true meaning of brotherhood is the most important task of the fragmented church."+abstractor_text+"BDL"; msg['29_02k'] += box_footer; msg['29_03a'] = "
The Need for Reform
Noting the recent example of B. L. Wittenbrink of assailing his Catholic hierarchy for a preoccupation with relatively trivial concerns while ignoring human needs and injustices, observes that we in Churches of Christ are able to pass by on the other side, wholly oblivious to the frightful agonies which affect human personalities. Suggests that members of Churches of Christ pray for God to raise up reformers among us with the bravery of some within the Roman pale."+abstractor_text+"BDL"; msg['29_03a'] += box_footer; msg['29_03b'] = "
Quenching the Spirit
Decries the abuse and misuse of talent as brilliant and erudite members of the body are consigned to the role of silent spectators of a well-managed drama performed exclusively by one man hired for that purpose. Asserts that every gift is intended to be exercised and that it is the duty of the congregation to provide an opportunity for the growth and development of every member to his highest potential. Observes that it is by teaching that one really grows in all of his mental faculties. Notes that it is useless to pretend that we are interested in restoration of primitive Christianity unless we include a realistic return to the priesthood of all believers and the ministry of all the saints."+abstractor_text+"BDL"; msg['29_03b'] += box_footer; msg['29_03d'] = "
Lapsing Into Latin
Satan has deceived us into adopting the fallacy that purity of doctrine can only be secured by separation from brethren who differ with us. Our divisions are proof that we have denied the scriptural injunction to guard the unity of the Spirit in the bond of peace. We are as divided as if God had commanded us to do so, and we willfully perpetuate our parties under the guise of fidelity to Christ. Anyone can see what the will to divide has done to us. Res ipsa loquitur (the thing speaks for itself)!"+abstractor_text+"BDL"; msg['29_03d'] += box_footer; msg['29_03f'] = "
The Realm of Truth
Fellowship in Christ is the sharing of the life of the Holy Spirit. Fellowship is not endorsement or Jesus could not be in fellowship with any of us. Neither is it perfect conformity or none of us could be in fellowship with Jesus. Our hope of heaven is not contingent upon our freedom from error but upon our attitude toward it. We must receive one another as He receives us all."+abstractor_text+"BDL"; msg['29_03f'] += box_footer; msg['29_04a'] = "
Moral Agency
The term \"free moral agent\" is redundant and unnecessary since by definition to be a moral agent is to have the freedom to choose between moral alternatives. He must exercise that right by using the power of discrimination which weighs alternatives and guides to decisions. Such decisions must be governed by an ultimate, however, if they are to become a guideline for life. All law, so far as man is concerned, is summed up in love—an act of will—directed toward God and man. To love God is to give him what he deserves—to reverence him. This doesn't require a continual consciousness of God since God is served and glorified in every pursuit of life when we are wholly surrendered to him, having made him the supreme preference of our lives."+abstractor_text+"BDL"; msg['29_04a'] += box_footer; msg['29_04b'] = "
Gleanings
A number of Bible related quotations of interest to the author gleaned from sources he has read."+abstractor_text+"BDL"; msg['29_04b'] += box_footer; msg['29_04c'] = "
The Tether
Whatever one makes a test of fellowship becomes the center of his life and thought, and the rope of the party will allow him to crop the truth only so far. But a great transformation will come. Brethren will start pulling up their stakes and moving closer to our Lord as the only center of their lives—tethered to the stake which God drove down at Golgotha. The only rope about our necks will be the invisible cord of love."+abstractor_text+"BDL"; msg['29_04c'] += box_footer; msg['29_04e'] = "
Beware of Gribbles
Our greatest danger in the restoration movement is not the frontal attacks of atheism, skepticism, and agnosticism but from \"spiritual gribbles\" (gribbles are marine crustaceans that gnaw away at underwater wooden structures until they weaken and fall). Many brethren have not caught the spirit of the Spirit and they bore away at controversial matters and build parties and sects around their views. The restoration ideal has not been successfully attacked by its enemies. It has only been made to appear ridiculous by its friends. The depth of a man's love for God may be measured by the nature of the things which he allows to separate him from his brothers."+abstractor_text+"BDL"; msg['29_04e'] += box_footer; msg['29_04h'] = "
Facing Death
The apostle Paul found himself in a \"strait\" between two conflicting desires, having a desire to \"depart\" and be with Christ (Philippians 1:23). The word \"depart\" (Greek, analuo) was used by the Greeks to express (1) the act of loosing the moorings of a ship to set it free, (2) the act of taking down a tent after the battle to return home, and (3) the loosing of the yoke or saddle girth to remove the burden from the back of a pack animal. In death the loads of life are lifted, the burdens taken down, and the spirit is set free. We can readily see why Paul, writing from prison, would want to depart."+abstractor_text+"BDL"; msg['29_04h'] += box_footer; msg['29_04i'] = "
The Nature of Reform
A correspondent laments that prominent leaders will not acknowledge the contributions of Leroy Garrett and this author to the ferment of thought and allow them to speak at the ACC lectureship. The author notes that the history and nature of reforms remind us that one must be dead at least 100 years before existing structures acknowledge indebtedness to its reformers [although Leroy Garrett spoke at the ACU lectures in 2008—BDL]. Asserts that what is important is the cause—we are all expendable. Should we go to our graves \"unwept, unhonored and unsung\" it is of no consequence. The nature of reforms indicates that reformation will come, but it will come gradually and almost imperceptibly. Everyone will deny they are changing but all will be doing so. As Jesus becomes more important to us, so do our brethren. Suggests we not get perturbed about recognition for a couple of earthen vessels. Notes, \"If we were to hold our peace the stones would cry out.'\""+abstractor_text+"BDL"; msg['29_04i'] += box_footer; msg['29_05a'] = "
Out of This World
It is the responsibility of each generation to work out its own technique for effective encounter with \"its world.\" Today we have an intellectual revolution. Higher education is the real battleground for the mind of modern man. While the strategy of many has been to withdraw and create artificial worlds of their own, talking only to each other and making the walls of their barricades thicker, the community of saints must recapture this territory from which it has retreated. We must (1) lose our anti-intellectual bias, (2) conquer our awe of degrees, and revere all men for their work of faith and labor of love, and (3) recapture the field of higher education for the Christian dynamic."+abstractor_text+"BDL"; msg['29_05a'] += box_footer; msg['29_05b'] = "
The Meaning of Grace
Many among us have made grace meaningless by legalism. They believe that the function of grace was to bring another law. They cannot distinguish between a written law and life in Christ from the indwelling Spirit. If we are to make grace meaningful we must restore to it the meaning attached to it by the Spirit after appropriating it from the Greeks and using it to describe God's giving of Himself in Christ. There are no conditions attached to grace. All one must do is to reach out and take it, but the reaching is not a condition attached. It is merely a means of appropriating it by the individual. But acceptance of it requires utter negation of self, which pride resists. While the grace that brings salvation teaches us, grace is the teacher, not the act of teaching nor the thing taught."+abstractor_text+"BDL"; msg['29_05b'] += box_footer; msg['29_05c'] = "
The Fulness of Godhood
Notes that the Greek words translated \"Godhead\" in Romans 1:20 (theiotes) and Colossians 2:9 (theotes) are not the same. The first refers to the traits of God which may be learned, while the other refers to his person which may be known. In theological terms, these refer to God's transcendence and to his immanence respectively."+abstractor_text+"BDL"; msg['29_05c'] += box_footer; msg['29_05e'] = "
The Power of Christ
Sets forth the opinion that the epistle called \"Hebrews\" was addressed to Palestinian Jews, while the temple was still standing, (1) to counter the lure of defecting again to Judaism and (2) to show that in Christ we have something far superior to that which the Mosaic economy could offer, despite the pageantry and pomp of the temple. God's remedy against defection is to instill a proper understanding of our relationship to Jesus in which every aspect of life is brought under his lordship. To be in Christ is to be plugged into the very source of divine power. There are seven things affirmed about the status of Jesus which indicate the nature of his power: He is the heir of all things, the maker of the worlds, the brightness of God's glory, the express image of God's person, the upholder of all things, the purger of our sins, and he is seated at God's right hand. Here is the power to perform all that life demands of one."+abstractor_text+"BDL"; msg['29_05e'] += box_footer; msg['29_05f'] = "
Simple Solutions
There is an aspect of the party spirit that manifests itself in the glib answer to every human situation. Much of this stems from insecurity. Salvation depends upon being \"right\" on every issue. No one in the parties is in error. All of them have the truth and all disagree as to what it is. The sectarian must \"pigeon-hole\" everyone for its own security. Such a procedure avoids the responsibility of enlightened human contact and exchange. It is simple, easy and quick—too simple to be Christ-like and just simple enough to be Pharisaical. God never lumps people off. He deals with each person where he finds him. There are no easy answers, no simple solutions. However, security doesn't lie in having all the right answers but being in the right person. Rather than drafting decrees to cover every exigency we are better off if we relax in his arms and treat others as we would be treated."+abstractor_text+"BDL"; // msg['29_05f'] += box_footer; msg['29_05f'] += "
The Spiritual Principle
Every institution is built upon a principle to which it traces its inception, which determines the nature of the institution. The community of believers is built upon the historical fact that God has manifested himself to the rational beings whose chief purpose in existence is to glorify Him. To that end divine disclosure was essential. It was afforded in three aspects—creation (the power of God), incarnation (the person of God), and revelation (the purpose of God)."+abstractor_text+"BDL"; // msg['29_05h'] += box_footer; msg['29_05h'] += "
The Mission of Wholeness
Heirs of the restoration movement seem to have a mistaken view of mission which has kept them from effective encounter with the world. Within our monastary walls we are insulated from the world. But fresh winds are creeping through. There is a revolt against making God a partisan ruler who is mad to like what we like and hate those we hate. There is an uneasiness over the compartmentalization of life in which worship is reserved for certain times, places, and structures. Perceptive saints believe that every thought, motive, and act rendered in reverence is worship. There is a revolt against \"phony charity,\" which dubs as the \"social gospel\" any real compassion for human misery that never counts the cost or gain. The gospel of our Lord is not anti-social. When he ransomed man he deliverred the whole man. As His body upon earth we must be concerned with every aspect of life."+abstractor_text+"BDL"; msg['29_06a'] += box_footer; msg['29_06f'] = "
Our Real Estate
Our concern in taking the world for Christ is often not to find where stark need exists but where we can find a building site. We cannot always retreat from reality to the affluent suburbs. We must go back into the world, some of which is messy and often bloody. To be effective in the inner city we must go there and get accustomed to the conditions on the ground. Often we are held back because we have no church building. But meeting in an apartment as a \"church in the house\" may be more appropriate. While it is not wrong for saints to own communal real estate we are at fault in our reasoning when we use the lack of church-owned real estate as an excuse for not penetrating an area."+abstractor_text+"BDL"; msg['29_06f'] += box_footer; msg['29_07a'] = "
The Restoration Principle
The restoration principle has been opposed as being inherently divisive. Proposes to define, outline, analize, describe, and tell why it is a valid approach to unity. Restoration does not mean the reproduction in our day of any congregation mentioned in the new covenant scriptures nor the duplication of customs and conventions of a long-departed generation. Restoration in volves stripping away the accumulation of philosophic opinion, metaphysical speculation, and theological interpretation which have obscured the message of heaven. While the current call for renewal by our religious neighbors is commendable, renewal requires a return to a previous state—the very thing that is condemned by many who are critical of the restoration principle. Renewal, however, can only come through a recovery of the apostolic proclamation, purpose, and power. The apostles were uniquely commissioned as ambassadors whose message is to be accepted as authoritative, since they spoke in behalf of Christ. Their authority was not to cease with their death. The life of their message was permanent. Restoration means the recapture of the importance and relevance of the message from heaven. True unity is that given by the Spirit. It is not our to discover a way to achieve it but to recover and receive it. Every person who responds in God's own way to God's own gospel is made a member of the one body, the members of which will be varied in degree of knowledge, temperament, disposition, social status, and race. Concludes with a list of seven items which are valid for recovery of the design of God for the community of believers in our day."+abstractor_text+"BDL"; msg['29_07a'] += box_footer; msg['29_07b'] = "
Two Unity Movements
An investigation of the modern ecumenical movement with the restoration movement which began in the autumn of 1809. Both movements hold in common: (1) A conviction that schisms among Christians constitute a scandal to the church; (2) a belief that the prayer of Jesus for unity can be understood and answered; (3) an acceptance of the proposition that Jesus is Lord; (4) a goal of one church as the body of Christ, on earth; and (5) a relevance to our age, its culture and society. Areas of difference include: (1) The revelation of God is incomplete and open-ended; (2) the apostles simply recorded the struggle of a primitive people to discover truth; (3) man is free under God to experiment with religious structure upon the basis of present utility; (4) there is no definitive response to the Good News universally binding upon or demanded of mankind, but each man may surrender to God upon his own terms; (5) the essential thing being to hold up the light, the instrument for doing so is purely incidental and expendable. Concludes with the assertion that renewal must begin with a renewed interest in searching the sacred scriptures, noting that we must either receive the word of the Lord, or reject the Lord of the Word."+abstractor_text+"BDL"; msg['29_07b'] += box_footer; msg['29_07c'] = "
he Bible and Reformation
Recounts the radical reformation of Josiah, king of Judah, and the impact upon his kingdom of having discovered the book of the law of the Lord in the temple at Jerusalem. Then observes that there has never been a religious reformation worth mentioning that did not result from rediscovery of the Word of God and its importance to life. Notes that a great revival was sparked by John Wycliffe's translation of the Word into English. And it was to scripture that Martin Luther made his impassioned appeal before the German emperor and the Imperial Diet at Worms. Observes that in his \"Declaration and Address,\" with which the restoration movement began, Thomas Campbell proposes \"to patronize nothing but the inculcation of the express Word of God.\" Concludes that renewal will only come through recovery of the dynamic of God."+abstractor_text+"BDL"; msg['29_07c'] += box_footer; msg['29_08a'] = "
The Reconciling Community
Ours is a ministry of healing through reconciliation. If we are to speak meaningfully to the intellectual world we must (1) cease to identify with any sect or fragment in a divided Christendom; (2) project the community of saints as large enough and flexible enough to embrace all who have been received by Christ; (3) make it clear that the ordinances of God (baptism and the Lord's Supper) are not partisan administrations; (4) communicate to the world of our day the Message in a manner that is understandable and relevant. The world is still open for a non-sectarian plea, but it is not receptive to such a plea made by sectarians."+abstractor_text+"BDL"; msg['29_08a'] += box_footer; msg['29_08b'] = "
A Non-Partisan Faith
In response to the question \"Just what are you trying to do?\" the author explains his mission and message, his view on baptism, his preaching, and his present aim—to get those in all factions to recognize that all of us are brethren and start treating each other as such. States clearly that he is not trying to get groups together, as that would do not good if their hearts were not changed."+abstractor_text+"BDL"; msg['29_08b'] += box_footer; msg['29_08d'] = "
God and Surveyor 3
With each scientific breakthrough the question is asked, \"What does this do to the concept of God?\" Such was the case with Surveyor 3 that landed on the surface of the moon. Notes that it should be expected that creative intelligence can produce a complex machine, but the complexity of Surveyor 3 can't compare with that of man. Our concept of God should only be disturbed if Surveyor 3 were to make a man from the dust of the moon and give him life. While expressing support for space exploration, regards the space race as a little silly, indifferent toward world poverty, and sometimes careless. Expresses concern that we not make a garbage dump our of the moon like we have with the earth. While the Russians may be godless, God is not Russianless. While they may have defamed God by turning their cathedrals into museums, notes that we have done the same thing but we still pretend to \"worship\" in them. While the Russian cosmonaut reported that he had not seen God up there, we should be worried if he had, and worried mroe if God had not seem him."+abstractor_text+"BDL"; msg['29_08d'] += box_footer; msg['29_08f'] = "
The Devil and Factions
After affirming a belief in the existence of the devil, considers the strategy he might use against \"a project to unite the Christians in all of the sects.\" Then examines the schemes Satan has used to deceive the heirs of that \"noble experiment\" into thinking that the way to be faithful to their leader was to slash his body to ribbons. Notes that after a century of civil war a generation has arisen that is questioning the assumptions and influences upon which the party spirit has fed. Predicts that one day our brethren will be able to distinguish between the coat handed down by their fathers and the robe of righteousness handed over by the Son."+abstractor_text+"BDL"; msg['29_08f'] += box_footer; msg['29_09a'] = "
A Letter from Texas
In response to a letter objecting to the author's teaching on fellowship, notes the inconsistency with which brethren categorize things as matters of faith, matters of opinion or matters of indifference. Calls attention to the absence of scriptural authority for asserting the prerogative of defining for others what constitutes matters of faith or matters of opinion. Points out that \"the Christian Church\" and \"the Church of Christ\" are not churches at all but factions which grew out of a nineteenth century unity movement. There is only on church. Consequently one cannot fellowship error, but those who are in the fellowship of the Spirit are in the fellowship with every child of God on earth—all of whom are \"brothers in error,\" as there are no other kind. Notes that the faith that saves, which is to be proclaimed, is not the same as personal faith (Rom. 14:23) that is to be kept between oneself and God. Too many of us equate God's revelation with our interpretation and conclude that because one is infallible the other must also be."+abstractor_text+"BDL"; msg['29_09a'] += box_footer; msg['29_09b'] = "
Liberty and Expediency
The divine purpose is not the selfish gratification of one, but the salvation of all. We must each examine our freedom and rights to assure that we do not violate the moral restraints imposed by God. Guidelines for interpersonal relationships are suggested: (1) There are values superior to individual rights; (2) No individual can insist upon his own rights to the destruction of the right of others; (3) The strong individual in Christ is the one who is willing to forego his personal rights for the common good. On the other hand, there are certain freedoms which should be cherished and defended: The liberty (1) to examine and search the scriptures personally; (2) to form conclusions and render judgments upon the basis of personal understanding; (3) to implement one's understanding in his own life; (4) to be judged by conscience and Christ, to stand or fall to one's own master; (5) to serve in a congregational capacity with those whose joint service appears most compatible to one's understanding. But one must be restrained with regard to (1) binding his deductions as terms of communion; (2) making a personal interpretation a test of fellowship; (3) forming a party around his deductions; (4) placing a stumbling block in a brother's way; (5) imposing his thinking upon a congregation as a condition of recognition as brethren; (6) assisting any congregation in excluding any other."+abstractor_text+"BDL"; msg['29_09b'] += box_footer; msg['29_10a'] = "
The Clergy of God
Christianity was designed to penetrate a pagan culture, but Christians are a growing minority group. Our hope is in his helmet that guards the rational processes. We must recapture the secret of the electrifying results of the primitive saints. It was faith in a Message that was the dynamic to save. The primitive saints were living reproductions of Christ. They were characterized by service and giving. They had no concept of simply \"going to church.\" At their meetings they reported results of their encounters with the Enemy and went back to the battlefield to fight. Today we have been deceived into thinking of the body of Christ as the institutional church into which we gather as stockholders but do not go back into the conflict. The church has come between us and Christ. Current membership is made up of paying observers who did not enlist to fight. Our hope lies with the small pocket of concerned ones who are distressed by the difference between profession and practice. These, like leaven, must penetrate the masses at the expense of their own existence. We have been victimized by the Enemy into dividing our forces into clergy and laity. Such an idea is foreign to God's program. We must make clergy of the laity. We must recognize that public proclamation of the Word is only one form of ministry—not the only form. The universal ministry of the saints is the dynamic which can change our modern world."+abstractor_text+"BDL"; msg['29_10a'] += box_footer; msg['29_10b'] = "
Belief and Unbelief
Rejects the notion that all who never heard of Jesus will be eternally lost. Observes that the foundation of faith is the belief of testimony. Where there is no testimony there can be no faith. But intellectual assent is not the faith that saves because all intellectual states are involuntary. The faith which saves is an act of the will—a voluntary surrender or commitment of the whole being. One can only believe to the extent that he understands. Involuntary ignorance is never a sin and cannot be. Absence of faith is a mere vacuum, an unreality, and no one will be eternally doomed because of that which is unsubstantial. No honest intellectual doubt or distrust is the unbelief that damns. Such an intellectual state has no moral character. Disbelief or unbelief will no doubt damn because it is an act of the will. It is the rejection of truth. But there must be revelation before there can be unbelief. There can be no unbelief further than there is light. Where the gospel has never been heard there is no unbelief of the gospel as there is no belief of it, and there is no indication that God will damn those who have not heard and do not know. However, Jesus said, \"No man cometh unto the Father except by me.\" Any person who is saved will be saved by the merit of the sacrifice of Jesus. He is the only access to the Father. Those who are accepted because they are not responsible—infants, imbeciles, those born prior to Christ, and those who never hear the gospel—come under the blood, as does every responsible person who is saved!"+abstractor_text+"BDL"; msg['29_10b'] += box_footer; msg['29_10d'] = "
Restoring a Movement
Every century has produced movements to restore the primitive order of Christianity. Historically such movements originate in reaction and revolution, and generally gravitate into other sects with their own institutions, organization, and vested interests. The search for truth gives way to the defense of traditional positions, and adherents fragment into parties, intensifying the very situation which the movement was created to alleviate. A sect creates its own little world and equates it with God's big one. Historically no sect ever returns to a movement status. In the case of our own movement the hope of creating an exception to \"the law of sectarian progression\" lies in the renewal through recovery of the concepts and ideals which launched the movement in 1809. We must (1) once more become a unity-oriented people; (2) affirm that \"the Church of Christ upon earth is essentially, intentionally, and constitutionally one\"; (3) make a clear distinction between the divine revelation and human interpretation of it. We can never be a genuine movement for unity so long as we postulate that oneness depends upon attainment to the same level or degree of knowledge."+abstractor_text+"BDL"; msg['29_10d'] += box_footer; msg['29_11a'] = "
Church of the Firstborn
In the \"church of the firstborn (Hebrews 12:23) the word \"firstborn\" is plural and has reference not to Jesus but to the saints whose names are written in heaven. God's children are so designated because God claimed the firstborn of Israel as His own. They were his by right of adoption. The Hebrews understood this so the writer had to make no explanation. When the word \"church\" is used properly in a universal sense it must embrace every saved person in the universe. When employed to designate the saints in a given city it must include every saint of God in that city. It is easy to equate the limits of God's grace with the boundaries of our acceptance. If, as John observed in his Revelation, the throng of those in heaven who have \"washed their robes and made them white\" was such that no one could count, it seems unlikely that the number on earth can be counted. The brotherhood of believers is as vast as God's redemptive love. "+abstractor_text+"BDL"; msg['29_11a'] += box_footer; msg['29_11b'] = "
Thoughts on Repentance
Repentance involves (1) taking a second view of sin—a rational view—and then (2) changing the mind as a result. God's kindness, tolerance, and patience are intended to guide the transgressor to a change of heart, a change which is moral in character. Conviction of sin, consciousness of guilt or a recognition and fear of retribution are all passive states and thus cannot have moral character attributed to them. Repentance, for the same reason is not sorrow for wrongdoing nor grief for its consequences. They may cause one to take a second view of life and therefore lead to repentance, but they are not of themselves repentance. Repentance is an act of volition, a positive phenomenon of the will—a deliberate choice involving a complete change of purpose and intention made in the full light of intelligence. All life can be summed up in two terms—selfishness and selflessness. Repentance is the act of turning from the former to the latter by a surrender of the self to Jesus as Lord. Consequently the penitent loathes sin and recognizing that he cannot win the conflict by himself, places himself, through full commitment of self, in Him, where sin is not imputed or counted unto self, for he has no self. Self has been crucified. Impenitence is not the love of sin, it is an act of the will, a voluntary choice to pursue one's course, taken in full light of the consequences. It is rooted in the worship of self—installing self as usurper of divine prerogatives—an obstinate state of mind, determined to be served at all costs."+abstractor_text+"BDL"; msg['29_11b'] += box_footer; msg['29_11d'] = "
Speaking Unto Edification
While all we do should be done to glorify God, when the saints are assembled all activities should be aimed at edification (1 Corinthians 14:26). Among the spiritual gifts, prophecy was to be preferred, since it has as its objective to edify, exhort, and comfort. Edification means to build up, to instruct, to promote spiritual growth. Exhortation has to do with motivating or stirring up, inciting to action. Comfort has to do with encouragement, to strengthen. To build character, to stimulate the will, to strengthen the spirit—these should be the aim of the assembled saints."+abstractor_text+"BDL"; msg['29_11d'] += box_footer; msg['29_11g'] = "
The Denouement
In Colossians 3:4, Paul sums up the hope of the believers. J. B. Phillips translates his statement as \"One day, Christ, the center of our lives, will show himself openly, and you will share in that magnificent denouement.\" The word denouement (to untie a knot) refers to the final revelation or occurrence which clarifies the nature and outcome of a plot. The coming of Jesus will make all else in God's program for the universe fit into place. It is the key to all of the mysteries of life through the ages."+abstractor_text+"BDL"; msg['29_11g'] += box_footer; msg['29_12a'] = "
The Progress of Reform
Quotes Alexander Campbell's statement in 1938 that \"the good cause of the restoration . . . is plead with increasing success and prosperity . . . .\" Asserts that the same words may be used to describe the influence of a growing movement for renewal upon the splintered and fragmented body of restoration heirs. Gives examples from personal correspondence and recent events. Restates the \"thoughts on fellowship\" about which he began to write some ten years prior: (1) Fellowship is the sharing of the common life created by the indwelling Spirit of God, a state into which we are called, not something to be extended or withdrawn. (2) Harmony is not essential to fellowship but is the goal of those in fellowship. (3) Fellowship is not the endorsement of another's position or views. God did not endorse a lot of things done by the saints in Corinth but they were in his fellowship. (4) Fellowship is not contingent upon unanimity of opinion. The only unity available to thinking men is unity in diversity. The unity of conformity must first reduce men to robots. (5) Equality of spiritual knowledge is not the foundation of fellowship. Jesus would be lonely if he eliminated all of his \"brothers in error.\" Concludes by explaining how he has avoided creating another faction. "+abstractor_text+"BDL"; msg['29_12a'] += box_footer; msg['29_12b'] = "
On the Rocks
The English word \"scruple\"—from scrupulus, \"a small sharp stone in the shoe\"—is used by J. B. Phillips to translate dialogismos in Romans 14:1. A scruple is the fruit of conscience which has been impregnated by doubt. The apostle uniquely enjoins that when two try to walk together while one has a pebble in his shoe, the one who does not may have to slow down voluntarily to walk with his brother. He who is free from scruples should never have contempt for his brother who does because (1) God has received them both, (2) both belong to a common master, (3) each must act according to personal conviction, (4) premature judgment of the other is playing God, (5) a thing which is right in itself is wrong for one who has the conviction it is wrong, (6) a brother must never be sacrificed to gratify self, and (7) all are to pursue things that promote peace."+abstractor_text+"BDL"; msg['29_12b'] += box_footer; msg['29_12d'] = "
Heretics and Reform
Rome's greatest error was to equate persistently held unorthodox opinions with heresy. Yet to seek to regulate men's opinions by threat, or to alter them by force or coercion, is to make hypocrites of the weak and martyrs of the strong. Every faction skims off the brains from the top and retains the mass of the unthinking below. Every protest movement throughout history began as a rebellion against intolerance and ends by becoming more intolerant than that which it abandoned. The persecuted of yesterday becomes the persecutor of today. Those who react against the power structure (e.g., Tertullian, Luther) act differently when they create a power structure of their own. The heroes of today were the heretics of yesterday. No generation ever recognizes its own prophets. There are two persons humanity can never tolerate—a man who lives too far below their standard, and the one who lives too far above it. They imprison the first and crucify the second. All the nails that ever fastened men to a cross came from a box labeled \"Heresy.\""+abstractor_text+"BDL"; msg['29_12d'] += box_footer; msg['29_12f'] = "
Hippies and Missions
Highlights from a conversation with Matthew Ikeda, a young Japanese doctoral student, about the motivation behind the loss of young intellectuals to the drug culture, and about the attitudes and practices of many foreign missionaries, notably those who tend to confuse western culture with citizenship in the kingdom of heaven. Notes that we do not take Christ to Japan, for He has already been there."+abstractor_text+"BDL"; msg['29_12f'] += box_footer; msg['29_12g'] = "
Family Culture
A review of Alexander Campbell's book, Family Culture; or Conversations in the Domestic Circle at the Carlton House, published in 1850. In the book the reader is present during family devotions and Bible study which occur in the early morning and in the evening. The family is taken through a thorough study of the first twenty-two chapters of Genesis and discussions on Luke's account of Christ."+abstractor_text+"BDL"; msg['29_12g'] += box_footer; msg['29_12h'] = "
A Good Question
Responds to a question concerning statements in a previous article (Belief and Unbelief) and how they relate to 2 Thessalonians 1:8, which speaks of (1) those who \"know not God\" and (2) those who \"obey not the gospel.\" Points out that a man cannot decide to be under the Lordship of Jesus if he never heard of Jesus. Whereas the entire world of rational beings has testimony related to God in nature. When man, by reason, follows this clue to its logical end he will either acknowledge God or reject him. To act out of reverence for God in the light available unto one is to \"know God\" as the term is here employed. There is a vast difference between a refusal to acknowledge that of which you have heard, and involuntary ignorance which you cannot help."+abstractor_text+"BDL"; msg['29_12h'] += box_footer; msg['30_01a'] = "
The Community of God
Makes numerous historical observations regarding the geographical setting of Peter's great confession of Jesus as the Messiah at Caesarea Philippi. Concludes that it was the fact of the Messiahship that constitutes the \"rock\" upon which Jesus promised to build his ekklesia which, it is suggested, is best translated by the word \"community.\" Goes on to explain the meaning of the word ekklesia and the origin and development of the word \"church\" and its use by the translators of the King James Version. Concludes by responding to questions raised by those who read the essay in advance of its publication."+abstractor_text+"BDL"; msg['30_01a'] += box_footer; msg['30_01b'] = "
The Reason Why
Declares that he wishes to be a Christian, and a Christian only, but does not wish to be a part of a \"Christian only\" party. Being a Christian only makes it possible to share in the truths of all other Christians without sharing in the errors that give them their distinctive, hyphenated identities. Considers himself to be a catholic, baptist, methodist, presbyterian, episcopal, one of the brethren, one of the united brethren in Christ, a friend, part of the church of God as well as the church of God in Christ, a protestant, a conservative, and a liberal, in the true sense of each of these terms. Concludes that no sect is big enough to include all the truth or all of the saved. If men will be disciples of Christ Jesus it will be in spite of their parties and not because of them."+abstractor_text+"BDL"; msg['30_01b'] += box_footer; msg['30_01c'] = "
A College Student
Observations concerning the rigidity of the sectarian system within the \"Churches of Christ\" which prompted a letter to the author from a graduate student who complains about the arrogance and dogmatism within the church in which he grew up. The author expresses sympathy with those in scholastic disciplines who are taught to think for themselves, and who find that the one place they are prohibited from doing so is in the congregation. Encourages the student in his decision to \"stay with it a little longer\" and urges \"all of our younger brethren\" not to defect, predicting that we shall win the battle for returning sanity in a movement which has been tearing at its own flesh. Expresses confidence that one of these days we shall see fellowship in its true light and will be able to join hands with all of God's children to bring a powerful witness in our neo-pagan world."+abstractor_text+"BDL"; msg['30_01c'] += box_footer; msg['30_02a'] = "
The Crisis of Change
The assumption that the community of saints during the lifetime of the apostles was a smooth-running organization of conformists is shown to be fallacious in light of history and the new covenant scriptures. The primitive saints were not conformists. One congregation differed from another. Jerusalem and Antioch were not alike. There were grave cultural differences which were bridged only by mutual love for the Lord Jesus. Therefore the real goal of restoration-minded believers in our day should be the recapture of the noble spirit of tolerance which preserved the one body from disintegrating under serious tensions and stresses. To love and revere those who differ because they are the offspring of a common Father, and to view the relationship thus established as more vital than the peculiarities of those within it is no task for little souls."+abstractor_text+"BDL"; msg['30_02a'] += box_footer; msg['30_02c'] = "
Absolute Proof
Reacts to a letter from a university student who insists that if he cannot have absolute proof of the existence of God he is ready to abandon what he was taught as a child in order to maintain his \"intellectual integrity.\" Observes that while we must all eventually arrive at a personal and disciplined faith, there may be no absolute proof given the fact that the prover is fallible and all of his proofs must be relative. God is greater than any criteria we have by which to measure. It is a fallacy to assume that everything must be proven to be believed. If God is personal, the real proof of his existence must be person-to-person. To affirm the non-existence of God requires the possession of unlimited knowledge and infinite vision. But if man is powerless to present absolute proof of God's existence, his powerlessness does not constitute absolute proof of God's non-existence. No fact is affected by one's ability or inability to prove it. No scholastic discipline can provide absolute proof of anything. Intellectual integrity is not conditioned upon demand for absolute proof in advance of faith but unprejudiced examination of data with an open mind to testimony which may appear subsequently."+abstractor_text+"BDL"; msg['30_02c'] += box_footer; msg['30_02d'] = "
A Personal Decision
While expressing appreciation for an offer to help dress up Mission Messenger and make it a little more appealing, states that the journal is not an organization and that he is not carrying on a crusade nor leading a movement: that he is weary of institutionalized religion and tired of vested interests and party machinery; that Mission Messenger will remain plain in appearance (it's for plain folks!); that it will die and be buried with him."+abstractor_text+"BDL"; msg['30_02d'] += box_footer; msg['30_03a'] = "
The Fellowship of the Unashamed
After a brief review of the courageous lives of those ancients who died in faith, seeing God's promises only at a distance, observes that a new army of faith, the fellowship of the unashamed, began to form and march under the orders of the Risen Lord, invading every part of the earth and penetrating every stratum of society. Although they had none of the \"advantages\" of any of the machinery deemed essential in our day to promote and procure success, they had three things: a divine relationship through the Spirit, a divine mission with the Spirit, and a divine service in the Spirit. Theirs was the life of the Spirit of life in whose power they went forth conquering and to conquer. Concludes with a challenge to become a vital part of the fellowship of the unashamed—\"Instead of taking danger out of life let us restore it; instead of removing risk, let us renew it.\" We must quit talking about holding services and start to render them. Crosses were not made to sing about, but to carry and to die upon."+abstractor_text+"BDL"; msg['30_03a'] += box_footer; msg['30_03b'] = "
A Marked Copy
Reacts to a copy of a letter sent by a preacher to his congregation, warning them of the ability of Carl Ketcherside to \"completely undermine the church as we have known it . . . as if he had a new . . . commandment . . . .\" The author makes a number of observations regarding his own writings, then notes that \"the church as we have known it\" is not really the body of Christ. We should rather be concerned to return to the community of saints as God wants it. Concludes with other observations related to his own struggle with partisan pride and intolerance."+abstractor_text+"BDL"; msg['30_03b'] += box_footer; msg['30_03c'] = "
One Day of Life
Acknowledges several personal barriers to service which the Lord enabled him to overcome, resulting in a sense of inner peace and freedom from fear. Then shares the events of a twenty-four hour period of his life in which the Lord opened several doors of opportunity for him to share with others in various discussions. Lists four things which originally acted as mental barriers and made it difficult for him to openly witness to his convictions."+abstractor_text+"BDL"; msg['30_03c'] += box_footer; msg['30_03d'] = "
The Solvent of Doubt
Reflections upon a letter from a college student majoring in art in which the student expresses doubt about the existence of God—that each person creates his own image of God. Observes that modern art thrives upon distortion and seeks to reduce the real to an unreal imagery. While we need to alter our concepts of many things as we mature, to postulate that we invent that about which our concepts alter, and that such alteration is proof of invention is itself and immature concept. The mere ability to conceive of God, and the universal exercise of that ability, seems to constitute a very strong presumption that God exists."+abstractor_text+"BDL"; msg['30_03d'] += box_footer; msg['30_04a'] = "
Priests and Pontiffs
Maintains that the only way God can bridge the great gulf between himself and the world is to penetrate it as Word become flesh. He did this through a Son. Jesus was God incarnate. He came to the world and he calls us to do the same—to be God in the flesh, \"little Christ.\" To go into all the world for him was not a geographical concept. It did not mean covering every mile of every road to contact every man, but accepting the burden and the concern and the sensitivity of every sinful being on earth, wherever that being was. To fulfill our mission we must start as he did. The word of God must become flesh—our flesh. As did he, we must translate the word into life. We must become bridge-builders (pontiffs) so those who inhabit the fragmented world may cross over that bridge which God has built in Christ. We must never forget the purpose of our anointing—to allow the word of God to become flesh in our flesh. This is not a work we can relegate or delegate to others. Wherever one's lot is cast, there is his \"world.\" It is into that world that he is sent as minister, priest, and pontiff."+abstractor_text+"BDL"; msg['30_04a'] += box_footer; msg['30_04b'] = "
The Ministry of the Cross and the Growth of the Church
In an address at Milligan College, suggests a few areas in which we need to revise our thinking in order to recover the power of God for our age. We must (1) quit talking about the symbols of our faith and begin to exemplify the reality of our divine-human relationship; (2) relinquish the hope that we can conquer the world by a group of professionals; (3) develop a strategy for the recapture of those territories from which we have withdrawn and forfeited to the enemy (such as education and science); (4) recover our faith in the attested truth of God so that it may be built not upon the wisdom of men but upon the power of God."+abstractor_text+"BDL"; msg['30_04b'] += box_footer; msg['30_05a'] = "
Heralds of Hope
After a series of quotations from several historians of the early church (Celsus, Newman, Fisher, de Pressense, Justin Martyr, Irenaeus, and Tertullian), takes note of those factors contributing to the spread of the faith throughout the known world. Concludes with observations concerning implications for our day: (1) we must recapture the concept of every Christian is a minister of God; (2) we must recapture the concept of the transformed life; (3) We must crucify our prejudices; (4) we must recapture the raw courage of faith; (5) We must recapture the impact of the message of hope."+abstractor_text+"BDL"; msg['30_05a'] += box_footer; msg['30_05b'] = "
God and Time
Response to a letter from a college student inquiring about the nature of God and time. Notes that there is only one honest motive for belief and that is to be intellectually consistent with fact or truth. Cautions that one can make an idol out of a concept as well as out of a tree trunk. Whether Paul Tillich meant to posit a non-personal God from Paul's statement that \"in him we live and move and have our being\" may be questionable, but one would have to wrest the passage in order to do so. Any real approach to God must be predicated upon belief in his existence, and it must include the idea that he is not impersonal. Regarding the concept of time, asserts that what we call time is simply our way of measuring that segment of eternity in which our existence is cast. Time is for man. Neither God nor lower animals would require it."+abstractor_text+"BDL"; msg['30_05b'] += box_footer; msg['30_06a'] = "
Conflict with Caesar
It is evident that the success of the early Christian movement was due to a divine power shaping its destiny. The secret of their strength is to be found in the following: (1) Their relationship to Jesus was not an organizational one, but personal; (2) Every saint was a soldier, a runner, a fighter in the arena; (3) Their message was not a recital of decrees or a repetition of dogma; (4) They knew the value and power of the fellowship created by the Spirit and found comfort and strength in an association composed of those who rejoiced at the great salvation wrought in their behalf. Observes that in order to recapture the dynamic of the early Christians in our day we must (a) cease to equate our sectarian structures with the one body filled with and impelled by the Holy Spirit; (b) cease to judge loyalty to the King by an attitude toward secondary matters in the Kingdom; (c) stop trying to deceive men by false claims about our identity, projecting an image that is patently false; (d) start \"leveling\" with our generation and stop concealing our partisan bias in clever phraseology; (e) begin practicing congregational autonomy in honest fashion; (f) find a way to implement in a meaningful way the priesthood of all believers; (g) cease to think of what is done in our religious edifices as service; (g) stop dividing life into sacred and secular compartments; (h) cease talking about holy days, places, and liturgy; (i) revive the message of hope and proclaim anew the resurrection."+abstractor_text+"BDL"; msg['30_06a'] += box_footer; msg['30_06f'] = "
The Uncommon Faith
It is evident that the success of the early Christian movement was due to a divine power shaping its destiny. The secret of their strength is to be found in the following: (1) Their relationship to Jesus was not an organizational one, but personal; (2) Every saint was a soldier, a runner, a fighter in the arena; (3) Their message was not a recital of decrees or a repetition of dogma; (4) They knew the value and power of the fellowship created by the Spirit and found comfort and strength in an association composed of those who rejoiced at the great salvation wrought in their behalf. Observes that in order to recapture the dynamic of the early Christians in our day we must (a) cease to equate our sectarian structures with the one body filled with and impelled by the Holy Spirit; (b) cease to judge loyalty to the King by an attitude toward secondary matters in the Kingdom; (c) stop trying to deceive men by false claims about our identity, projecting an image that is patently false; (d) start \"leveling\" with our generation and stop concealing our partisan bias in clever phraseology; (e) begin practicing congregational autonomy in honest fashion; (f) find a way to implement in a meaningful way the priesthood of all believers; (g) cease to think of what is done in our religious edifices as service; (g) stop dividing life into sacred and secular compartments; (h) cease talking about holy days, places, and liturgy; (i) revive the message of hope and proclaim anew the resurrection."+abstractor_text+"BDL"; msg['30_06f'] += box_footer; msg['30_06g'] = "
As Shaw Said It
Commenting on a quote from George Bernard Shaw, notes that the outstanding thing about the primitive community of grace-sharers was its roominess, in contrast with the narrow Jewish sects and Greek cults. The Way could unity the world because it ignored the distinctions which kept it divided. We need to restore the roominess of the ransomed community. God's house is big enough for all his family. The Father has begotten no surplus or unwanted children."+abstractor_text+"BDL"; msg['30_06g'] += box_footer; msg['30_07a'] = "
The Stumblingblock
Our movement, that began as a project to unite the Christians in all the sects, has ended up more divided than those whom we sought to unite. This came about by a false philosophy developed in our initial fracture. The symbol of that philosophy is the use of instrumental music. To those who oppose it, it is viewed as an indication of rebellion. To those who defend it, it is visible proof of their liberty. It is apparent to thinking men that we must go back and heal this original fracture or remain a divided movement. The alternatives are to continue to attack each other, or simply to ignore each other. The first approach has not worked for over one hundred years and the second is not the way of Christ—it is dishonest. The real hope lies not in one party surrendering to the other but both parties surrendering to Christ. To undo the factional error of our fathers, instrumental music must be removed from the category of a test of fellowship. Suggests five considerations which may make the task of reconciliation easier: (1) The use of the instrument is not a test of one's respect for the authority of Christ; (2) Both those who defend and those who oppose instrumental music do so upon the basis of deduction—based upon a philosophy of interpretation growing out of presuppositions formulated by collating and interpreting isolated passages. (3) Each side approaches the scriptures with an interpretive bias for which there is no specific authority; (4) We must reject as childish the notion that we cannot be in fellowship with \"brothers in error\" since we are all brothers in error, although not all in the same error; (5) The use of instrumental music does not negate our relationship as brothers. Concludes with a personal declaration regarding fellowship in spite of differences."+abstractor_text+"BDL"; msg['30_07a'] += box_footer; msg['30_07c'] = "
Transplanted Hearts
In response to a letter in which the death of a well-known individual is offered as evidence that God does not exist, observes that except for the publicity it was given it was no different than the death of any other person on earth. So the essential question becomes simply, \"Why do men die?\" Then the death of any specific individual (regardless of the circumstances surrounding his death) cannot be used as the proof of the existence or non-existence of God. The best way to determine whether God exists or not is by taking him at his word in unreserved obedience. He has promised to give a new heart to those who submit their will to his unqualifiedly."+abstractor_text+"BDL"; msg['30_07c'] += box_footer; msg['30_07d'] = "
The Unsearchable Riches
Just as nothing has been added to the material universe since creation, nothing has been added to God's revelation since John penned the book of Revelation. Yet, as in the natural realm, so in the spiritual, there will be unexplored depths to beckon men on until Jesus comes. The Bible is an inexhaustible storehouse written for all men of every age. It offers each generation new fruits which have never before been gathered. Nothing would discourage study more than the realization that there was nothing to be achieved by it."+abstractor_text+"BDL"; msg['30_07d'] += box_footer; msg['30_08a'] = "
The Question Box
Responds to questions prompted by his article titled, \"The Stumblingblock\" (Volume 30, No. 7) in which he proposed that the question of instrumental music cease to be regarded as a \"test of fellowship\" among brethren. The ten questions and answers appear in three categories: Debating the Question, Congregational Singing, and The Possible Effect."+abstractor_text+"BDL"; msg['30_08a'] += box_footer; msg['30_08b'] = "
Moral Philosophy
Responds to a letter from a graduate student of philosophy who asserts that \"every moral or ethical precept enunciated by Jesus was borrowed from a prior source and was not a divine declaration\" (as the student was taught to believe). Observes that moral obligations are inherent in the nature of man as a social and rational being. Laws may define and clarify them but they can never create them. Since brilliant thinkers existed long before Jesus, we should not be surprised to find a wealth of wisdom literature in the philosophic works of many ancient people. However, one of the clearest examples of a unique ethical precept enunciated by Jesus is his teaching related to love—agape—that active and benevolent good will which stops at nothing to accomplish the good of its object. It required the cross to demonstrate its depth and give it meaning. Until this time, the natural concept was that love is responsive to that which was lovable in the object. But agape is exactly the opposite. It is the ability to love the unlovable, thus creating worth in the object. The uniqueness of Christianity is not in the code of morals which it predicates but in the revelation of himself in Jesus as the manifestation of eternal life. Heathen philosophers discovered moral truths but they could not find power to implement them in their own lives. Christianity is not an ethical code trying to make us good from without, but an inner transformation which purifies from within."+abstractor_text+"BDL"; msg['30_08b'] += box_footer; msg['30_09a'] = "
More Questions
Responds to additional questions prompted by his article titled \"The Stumblingblock\" (Volume 30, No. 7) which proposed that the matter of instrumental music be removed from that category of doctrines regarded as tests of fellowship. The questions are: (1) How can we overcome the problem of division on a local level? (2) How would you approach the problem of a Christian Church and Church of Christ in a small town who have little contact with each other due to bitterness created in the past by outside evangelists? (3) What can a group of concerned students in a non-instrument oriented Christian college do to further unity as you see it? (4) It seems to me that you have sold out and adopted the policy that if you can't beat 'em, join 'em. What do you say? (5) What should a congregation do where half the members want to put in an instrument and half oppose it? (6) If we silence our instrument when on-instrumental brethren are visiting, should they not put on in when we visit them? (7) I would like to call on the Church of Christ preacher to pray when he come to our service but I fear dividing the congregation. What should I do? (8) I cannot see how we can demonstrate unity while meeting in separate places—some using the instrument and some refusing to do so. Concludes with practical suggestions for achieving unity."+abstractor_text+"BDL"; msg['30_09a'] += box_footer; msg['30_09f'] = "
About Authority
Responds to recent assertions that there is room in the kingdom for diversity in understanding, opinion, and method of operation, so long as the authority of Jesus is respected as absolute. Notes that upon closer examination, those making such statements still insist on the infallibility of their partisan deductions with regard to controversial issues—precisely the spirit which prompted our schisms at the outset. It is not becoming of them to insist upon respect for the authority of Jesus in areas where he has said nothing while coldly disregarding what he has repeatedly said in another area of such importance—the sin of division and the crime of \"setting at naught a brother\" for whom Jesus died."+abstractor_text+"BDL"; msg['30_09f'] += box_footer; msg['30_10a'] = "
Rivers of Living Water
Describes in detail the elaborate ceremony associated with the Jewish feast of tabernacles, the feast at which Jesus stood up and cried out: \"If any many thirst, let him come unto me, and drink . . . out of his belly shall flow rivers of living water\", referring to the Holy Spirit that they that believe on him were to receive after his departure from the earth. discusses the relationship of thirst and belief, noting that the believer is to be the channel through which the Holy Spirit abundantly flows. Points out that the fountain of living waters is the result of the indwelling Spirit, noting that the Spirit (1) was to be a gift, (2) could be received only by those who believe in Jesus, (3) could only come after Jesus was glorified, and that (4) we can only become channels of blessing by receiving the Spirit. Shows the fallacy of arguments claiming that the Spirit is identical with the word of God and that the promise of the Spirit was given only to the apostles. Asserts that the community of God is a fraternity of the Spirit—filled ones who (1) worship by the Spirit, (2) glory in Jesus Christ, and (3) put no confidence in the flesh. It follows that the community of God is a spiritual community because it is the community of the Spirit."+abstractor_text+"BDL"; msg['30_10a'] += box_footer; msg['30_10b'] = "
The Big Mistake
Maintains that the gravest error contributing to division in the religious world is the mistaken view that the new testament is composed of twenty-seven books or letters. Asserts that not one word of the new testament has ever been written with ink or put on paper, and that the Bible clearly teaches that this is so. The word \"testament\" means \"a covenant.\" The old covenant was written on two tablets of stone, consisting of ten commandments. The new covenant is written directly on minds and hearts—the distinctive difference between the two covenants. The Big Error in properly identifying the new covenant has led us to regard the covenant as being a new law from God and our salvation as depending upon our understanding every statement and implication perfectly and our keeping it meticulously. But there are two fallacies in this way of thinking: If salvation is predicated upon law-keeping the law must be enunciated fully before any one is inducted into the relationship created by that law. But many died for the faith before a single apostolic letter was written. It is doubtful that any of the twelve apostles ever saw any of the epistles which are thought to make up the new law. The new covenant is a person (Isa. 42:6; 49:8) and the relationship created by the new testament is a personal relationship. Jesus is God's new testament. The new covenant was completed on Pentecost. Nothing was ever added to it. The gospel is good news consisting of seven facts. The apostolic letters were all written to people who were already in the testamental kinship. The letters were intended for the instruction of God's children. The gospel is for the world. Apostolic doctrine is for the saints. It is the gospel—not apostolic doctrine—which brings us into fellowship. It is the gospel which is the basis for our given unity."+abstractor_text+"BDL"; msg['30_10b'] += box_footer; msg['30_10c'] = "
An Open Proposition
Asserts that the position of brethren in \"Churches of Christ\" on fellowship is a flat denial of the principle of the restoration movement as set forth in \"The Declaration and Address.\" It is contrary to the fundamental teaching of the apostolic epistles, and is both unscriptural and anti-scriptural. It is carnal, spiritually immature, and divisive in its very nature. It is an approach to unity that is dishonest—professing respect for the authority of Jesus but cloaking the fact that it substitutes partisan interpretation as the real authority. The exaltation of views relative to the millennium or instrumental music to the realm of tests of fellowship negates the divine dynamic of brotherly love. Concludes with a proposal to hold a public discussion with Reuel Lemmons, editor of the Firm Foundation, at a place of his choosing. Pledges politeness and decorum and to act in kindness and love. Observes that it is tragic for us to continue divided and dividing while the rest of the world thinks in terms of unity and uniting."+abstractor_text+"BDL"; msg['30_10c'] += box_footer; msg['30_11a'] = "
Body and Spirit
God's direct involvement with mankind occurred through the Word becoming flesh. Just as Jesus entered the physical body of man to do God's will, man must enter the spiritual body of Christ to do God's will. One in whom the Spirit does not dwell is not in the body, the ekklesia. The body of Christ is a fellowship of the Spirit. The body is a creation of the Spirit. It is the action of the Spirit in and through baptism which brings us into our corporate relationship with one another and with Christ. It should be noted that: (1) the body of Christ is not composed of sects, denominations or parties; (2) The Holy Spirit never created a sect or faction; (3) The body of Christ was vitalized by the Spirit on Pentecost and has never died since that day; (4) The party spirit is always working to divide; (5) The unity of the Spirit is absolutely unaffected by racial or social differences; (6) The work of the Spirit does not cease with our introduction into the one body. We dare not limit fellowship to the adherents of any one historical movement."+abstractor_text+"BDL"; msg['30_11a'] += box_footer; msg['30_11b'] = "
Two Letters
Contrasts two letters—one from a young doctoral student disillusioned with \"Church of Christism,\" and another from an elder in the Church of Christ who asks what it is this \"college-educated bunch of complainers\" don't like. Lists ten attitudes against which younger brethren are revolting: (1) The pre-occupation with partisan issues above human welfare; (2) The arrogance of clericalism and the hypocrisy which pretends that we do not have a professional clergy; (3) The assumption of infallibility in interpretation of Scripture; (4) The studied refusal to take a positive stand upon the important problems threatening the world of mankind; (5) The hypocrisy involved in making it appear that we have no partisan power structures to restrict or restrain brethren; (6) The unwarranted equation of the restoration movement with the one body to the exclusion of those outside one of our factions; (7) The scrapping of scriptural texts, selecting isolated passages to create a system and defending the same as the will of God (\"church of Christism\"); (8) The closed door policy toward meaningful dialogue with other sincere students of God's word; (9) The intrusion of censorship groups which judge fidelity to Christ by the brotherhood journals to which one subscribes; (10) The vanity of those who have majored in Bible and conclude that this makes them experts in all other fields."+abstractor_text+"BDL"; msg['30_11b'] += box_footer; msg['30_11d'] = "
The Moral Being
By nature man is a moral being. The exercise of the rational powers with which he is endowed leads to the development of a principle within to which he is obligated. This principle produces a sense of moral obligation or oughtness which is not subject to further definition since being primary there are no simpler terms into which one can break it down. Since man is a moral agent it is essential that he understand the conditions imposed upon him by virtue of the rationality of his being. Moral agency grows out of the fact that man can not only conceive of right and wrong, he can choose to perform what his conscience endorses as right. Moral obligation is the obligation to choose an ultimate end of life as the hightest good in the universe, as well as the necessary means by which to obtain that end. Man cannot be made a moral being by law or statute—by imposition of authority from without. Man is concscious that he is free, and it is this nature that makes him a moral agent. Any religion which attempts to make man be good by authoritarian pronouncement is doomed to failure."+abstractor_text+"BDL"; msg['30_11d'] += box_footer; msg['30_12a'] = "
The Spirit and Liberty
The first community of saints lived, walked, and rejoiced in the Spirit, apart from whom they would have been helpless. The people of God are more than a group of individuals who believe in God. They are God at work in his world, the temple of God, a living vehicle to take God to men. They experienced persecution of every kind but they drew upon the power of God. That same power is available to us. But in its absence we have been seduced into believing that we can generate our own power through printing programs, advertisement, and the perfection of liturgy and ritual. Yet the structure we have created is dead. We go to great lengths to breathe life in to it, but it is the life of the system. We mistake mass enthusiasm for the dynamic of God within. The answer to our condition is simple: we must leave our nets—the things in which we have trusted for security, support, success, and welfare—and follow Jesus. Our task is to recover the sense of closeness to God through recognition of the power and purpose of the Holy Spirit. we should take note of what the Spirit did for the first believers: (1) granted strength and power in their inner being; (2) overpowered and overcame the temptations of the flesh; (3) experienced a life on an altogether different level that that in the flesh; (4) allowed to enter the sphere of God's grace; (5) articulated their deepest yearnings, translating them into the language of heaven. Our life in Christ is dependent upon our relationship with the Spirit through faith."+abstractor_text+"BDL"; msg['30_12a'] += box_footer; msg['30_12b'] = "
Throwing Down Error
While commending the general attitude of a fellow-editor's plea for unity, asserts that there is a concealed \"booby-trap\" in his proposal that states that \"when each has thrown down what error he may have possessed and embraced the truth his brother has been able to show him, we . . . will have undenominational Christianity.\" The questions are: Does this brother affirm he is free from error or does God endorse his ignorance? Is there any person on earth in the fellowship who is not possessed of some error? If one does not need to \"throw down what error he may have possessed\" as a condition of entering the fellowship of God, why must he throw it down to be received into the fellowship of men? How much error can one hold and still be in the fellowship? Who determines the amount of error acceptable to God? Who is the official interpreter? Any person who makes freedom from error the basis of unity can never make Jesus the common denominator for oneness. When you substitute knowledge of propositions for faith in a person as the basis of unity you become a schismatic. If a person is right about Jesus, he can be wrong about a lot of things and still be saved; if he is wrong about Jesus, he can be right about everything else and still be lost. The solution to the problem is simple: we must receive all whom God receives upon the same basis that he has received them. Freedom from error is not a condition of entering heaven or none of us would ever make it. It is one's attitude toward truth that makes the difference."+abstractor_text+"BDL"; msg['30_12b'] += box_footer; msg['30_12e'] = "
At the Milepost
An informal \"chat\" with readers about finances, fees, and future plans. suggests that there must be a complete revolution in our concept of ministry and in our relationship to structures and a distinction made between what we have concocted and what God has created. Mentions plans to present an occasional article from a brother who is \"different,\" considering that honest dissent is wholesome. Pledges to allow each man to stand upon his own merits without condemning him ahead of time because someone has placed him in a partisan stereotype. Notes the staleness of what regularly appears in some of the brotherhood journals. Observes that the brethren are going around and around on the partisan treadmill, answering questions no one is asking and saying nothing that touches life as we have to live it."+abstractor_text+"BDL"; msg['30_12e'] += box_footer; msg['31_01a'] = "
Commandoes for Christ
After announcing the theme for the present year—Commandoes for Christ—expresses a sense of inner urgency to share in the months ahead what may appear evolutionary. Observes that our illusion that we are conquering the world for Christ must be recognized for what it is. We are losing the battle, but it was not intended to be thus. Soldiers of Christ were to be \"more than conquerors.\" There was to be discipline, hardship, suffering, and endurance. But somewhere along the line the Enemy convinced us to withdraw from the combat zone and build fortresses into which to retire in safety. We have created the institutional church and become victimized by our own creation. What we think of \"the church\" bears little resemblance to the ekklesia of God. But to be effective, one must work within an existing fellowship. Those who try to reform by starting over historically always create a group more sectarian than the one they abandoned—due to the fact that it was started by sectarians. Revelation 2, 3 reveals that God accepts the faithful within unfaithful congregations, and he never recommended that the faithful pull out and start a rival institution. The institutional church of our day is a vast mission field. After surveying the current situation of the institutional church and suggesting a complete tactical change, concludes with an outline of a ten-point program to be elaborated in future essays."+abstractor_text+"BDL"; msg['31_01a'] += box_footer; msg['31_01b'] = "
The Place
Artfully describes the special place where he used to go often as a young preacher still going to high school, a place that had a special pull on his heart, an isolated, moss-covered ledge extending out above a gently winding river, a place that helped to clear the cobwebs from his brain and air out the musty corners of the soul. Observes that when you have known such a place you can go anywhere on earth without doubting the existence or the providence of God. Once you have come to know the Presence in your life, nothing else that happens can stifle or erase it."+abstractor_text+"BDL"; msg['31_01b'] += box_footer; msg['31_02a'] = "
The Concerned Remnant
It is evident that \"the church\" in our day is wholly unlike \"the Way\" as depicted in Luke and Acts. We seldom think of \"the working of his mighty power.\" There is no thought of wrestling with the cosmic forces of the universe. Instead, we find that (1) we have watered down sin until it is no longer considered an offense against God; (2) We have lost the sense of the need for personal reconciliation with God; (3) We have been betrayed into resting our hope in an institution rather than in a Savior; (4) We have allowed ourselves to be brainwashed into dividing our lives into areas called secular and sacred. The real question is how shall we recapture our freedom and regain the power which can make us \"more than conquerors through him that loved us\"? We must recapture the sense of urgency, and the importance of the now because of what will happen then. How can we gain again a sense of the imminent coming of Jesus? We must live in the present times, not in centuries past. We must learn to take calculated risks. The ground for optimism lies in the ekklesia within the ekklesia—the remnant who sigh and cry out for all the abominations that are done. We must withdraw the vertical lines that have long regulated our fellowship, and let the things upon which we can agree become more important to us than the things which divide us. The remnant must find encouragement in cell groups, but they must not leave the institutional church. They must remain within it as leaven."+abstractor_text+"BDL"; msg['31_02a'] += box_footer; msg['31_03a'] = "
The Touch of Life
The religious establishment of our day does not exist to further and promote the ideals of Jesus upon the earth. Reform is long overdue. Jesus did not come to establish a new religion in the earth. He came to put an end to \"religion\" as a means of serving God. The only religion acceptable to God is life itself. It is going personally to ascertain the needs of widows and orphans with a view to relieving them. There is no intimation of anything done in a chapel. It involves worship in spirit and in truth. It is expressed in concern for the helpless and with the life of integrity. The scriptures are not to be converted into a legalistic code lest we nullify the purpose of the cross. Jesus came that we might have life—through a vital personal relationship—not religion. The scriptures are to lead us to Jesus and Jesus' message is always \"Follow me!\" It is possible to get so wrapped up in religion that we actually forget about the life that Jesus came to bestow and confuse religious activity with that life. The life of Jesus touched all of life about him, and he was no less the Son of God when dealing with the physical needs of mankind than when dealing with the spiritual. Salvation is for the whole man. Whatever Jesus did was the work of God, whether preaching or feeding the disciples. Jesus describes the criteria for the final judgment in terms of active concern for the needy—not upon doctrinal correction. Jesus said \"whatever you did for the least important of theses . . . you did it for me!\" The \"least important\" are those who cannot reciprocate economically or politically. One of the cleverest dodges of the institutional church is to brand compassionate sharing as the \"social gospel.\" Jesus would say, if your enemy hunger, do not preach him a sermon, but feed him. Jesus may be nearer the slum dwelling than he is to the modernistic suburban cathedral. Our plea is that we cease to trust in our rituals to purchase God's approval and move into the world in meaningful encounter. What is the liturgy in which God delights? It is the sharing of life and love. Real service to God may be rendered in the courts, in the legislature to deliver the depressed and oppressed."+abstractor_text+"BDL"; msg['31_03a'] += box_footer; msg['31_03b'] = "
Opening Our Windows
The division within our movement nullifies our appeal for unity and gives lie to our claim of superior knowledge of the will of God. Our orthodox editors continue to claim it is simply a question of respect for the authority of the word. But the arrogant assumption that only one minority group has any real respect for the authority of Jesus is merely an escape from facing up to meaningful encounter with those who differ with our interpretations. It is time for sweeping reformation. There are things we must surrender: (1) We must reject the concept that restoration of the ancient order means the reproduction in our age of any congregation established by or existing in the days of the apostles; (2) We must divest ourselves of the notion that every method of Jesus in the implementation of his divinely ordained purpose is equally important with that purpose; (3) We must forever free ourselves from the grave error that fellowship is equivalent to endorsement; (4) We must rebel against factional leadership whose purpose is to maintain our sectarian status quo and who thwart every move toward a greater sense of oneness; (5) We must develop the courage to speak out boldly against the intolerance and bigotry which characterizes the sectarian attitude of which our brethren are victims."+abstractor_text+"BDL"; msg['31_03b'] += box_footer; msg['31_03c'] = "
The Unmistakable Scent
Provides details of a typical Roman victory procession as a historical backdrop to understanding Paul's statement to the Corinthians that \"God . . . leads us on Christ's triumphant way and makes our knowledge of him spread throughout the world like a lovely perfume!\" (2 Cor. 2:14-16). Notes that wherever Christians go the scent of Christ is perceived—those who are heading for death imagine it to be the smell of doom. To the rest it is the very breath of life itself."+abstractor_text+"BDL"; msg['31_03c'] += box_footer; msg['31_03d'] = "
Spiritual Pioneers
Christians in our day have often lost the spirit of adventure contributing to a mere \"treading of the courts\" by apathetic worshippers. We have allowed ourselves to become blinded with the rays of tradition. What is no called \"Christianity\" by millions has produced a lukewarm institution that makes even God want to vomit. But our hope lies not in the apathetic mass but in the lives of the venturesome few: the missionaries who cut themselves loose from financial apron strings; the school teachers who go into the ghettos, the college youth who open up inner city \"coffee houses\" as a lifeline to those battered by waves of passion and storms of hate; university students who dare to challenge the smut-merchants, parents who maintain unswerving discipline and who refuse to lower their ethical standards. The spirit of daring is not dead. To these the Way is not one of cold indifference. They have the courage to go wherever the action is."+abstractor_text+"BDL"; msg['31_03d'] += box_footer; msg['31_04a'] = "
Vocabulary Problems
Almost every word employed by the Holy Spirit through the envoys of Christ has been abused and given a misleading connotation in our generation. It should be one of our tasks to rescue that terminology and restore it to its proper place so that it will once more communicate the thought of God. We need to emphasize that every Christian is a life recruit in full-time service for Jesus, and we are God's children wherever we are. We must abandon our unscriptural and misleading distinctions which perpetuate the idea that life is compartmentalized into \"secular\" and \"spiritual.\" The \"high calling of God\" is not to enter the pulpit but to come into Christ. We must recognize that while we are all important to the body we cannot all do the same thing in the same way. We must avoid the conclusion that the only way men can function is through organized activity. One must avoid being motivated by a spirit of sectarian rivalry. We must cease to think of our brethren as cogs to keep the wheels of the institution turning."+abstractor_text+"BDL"; msg['31_04a'] += box_footer; msg['31_04b'] = "
The Planned Experience
If death is all there is then there is no sense at all to existence. But if suffering and death are part of a plan leading to a transcendent experience, they are at least understandable. Statements by Paul make it evident that if one can grasp the significance of grace and come to rely on it, he has the foundation for a sane evaluation of self and destiny. The legalistic approach makes God a police judge instead of a Father, and leaves us unfitted for a life free from worry and concern for self. Grace frees us from inner dread. One may even choose pain if he realizes that it is a road to a better life (e.g., a cripple submitting to the pain of corrective surgery). Pain is only intolerable when it seems pointless. A Christian does not leave home when he dies, he goes home!"+abstractor_text+"BDL"; msg['31_04b'] += box_footer; msg['31_04f'] = "
The Complete Eclipse
In 2 Corinthians 3, Paul makes it clear that the former covenant, and the temporary glory associated with it, has been completely eclipsed by the glory of the new. Not only has the law been done away, we have been freed from the law as a means of hope of justification. But men have changed the epistles of love into a written code and like the Jews their hearts are hardened and they cannot realize that Jesus did away with the veil. Let us remove the veil so we can see clearly that we are not under law but under grace."+abstractor_text+"BDL"; msg['31_04f'] += box_footer; msg['31_05a'] = "
The Cultural Challenge
A challenge to the whole general approach to the life and needs of the latter half of the twentieth century, which is affirmed to be irrelevant and out-moded, and ineffective. The body of Christ must change as human demands change. The change must come in our approach to life and the environment in which destiny has placed us. Our world has shifted from a rural to an urban culture, and this makes some of our methods as outmoded as a scythe in a thousand acre wheat field. A good example is our three meetings per week, which has become a fixed and formal pattern. While it suited the needs of a rural lifestyle it is likely not best suited for our day (for reasons enumerated). The same may be said for \"revivals\" and \"gospel meetings.\" As a remedy it is proposed that we (1) re-evaluate our meetings to determine if we are simply maintaining a tradition which is no longer meaningful; (2) play down the idea of church and recapture the idea of a divine family; (3) put our meetinghouses to use to serve real needs; and (4) stop the brain drain and talent waste by drawing upon the intellectual resources of the whole body of believers. We must place preachers in the role of parent or coach—inspiring others, providing incentives, training and disciplining each member until he responds automatically to the openings and opportunities which are presented."+abstractor_text+"BDL"; msg['31_05a'] += box_footer; msg['31_05b'] = "
God's Man Yes
Exposition of 2 Cor. 1:19, 20, in which Paul refers to Jesus as the divine \"yes.\" The implications are that (1) Jesus is not a doubtful quantity; faith in him is established by the same rules that govern the establishment of fact by witnesses; (2) Jesus is the expression of the creative power which made the universe; men look for thrills in gambling and drugs because they no longer conceive of themselves as working together with God, plugged into the power source of the universe; (3) Every divine promise finds its affirmative in him; (4) Only through Jesus man finds his ultimate in spiritual enrichment in sharing the glory of God."+abstractor_text+"BDL"; msg['31_05b'] += box_footer; msg['31_05c'] = "
Living Letters
Although God announced numerous covenants, there were but two designated the first and second, the old and new. Both covenants were written by \"the finger of God,\" the Holy Spirit—the first upon two tablets of stone, the second upon the tables of the heart. But not one word of the new testament was ever written with pen or ink. There are not twenty-seven books in the new testament. The new covenant is not a written code as was the old—it is inscribed on the sensitized heart of every recipient of grace, enabling us to \"reflect like mirrors the glory of the Lord.\" This glorious relationship is actually a new birth, introducing us into a new humanity through a process of inner transformation. The purpose of the new covenant scriptures is to develop responsible citizenship; they are love letters from the Father, regulating conduct and behavior. But our relationship with God is not created by conformity to a written code. It is carved into the heart by the Spirit."+abstractor_text+"BDL"; msg['31_05c'] += box_footer; msg['31_06a'] = "
Commandos I Have Known
Explains that commandos are soldiers who often fight apart from the regular army, but always as a part of it; they are always where the action is, so they must be versatile and inventive, adapting their strategy to the changing tides of the conflict. Tells about numerous commandos for Christ that he has met, including a lead miner, a cotton farmer, the wife of a successful salesman, a fork-lift operator, a gasoline service station operator, a college student, a pharmacist, and students planning to become involved in the political realm. Concludes by noting that all truth is one truth. Therefore, no one ever teaches any truth without teaching God's truth. Every good gift comes from God and all must be channeled into his service."+abstractor_text+"BDL"; msg['31_06a'] += box_footer; msg['31_06b'] = "
Harvard Experience
Gives a summary of an exchange with several scholars (Krister Sendahl, John Lord O'Brian, Robert Hutchison, Charles Warren, and James Fisher) at Harvard Divinity School on the theme \"Toward a Conservative Ecumenism.\" His presentation dealt with the extent, nature, place, and purpose of unity. Provides a summary of remarks by Stendahl, Hutchison, and Fisher. The encounter was written up in the Boston Globe."+abstractor_text+"BDL"; msg['31_06b'] += box_footer; msg['31_06c'] = "
Meeting an Author
Provides details of an encounter with Dr. Joseph Fletcher, author of Situation Ethics, during a two hour lecture by Fletcher on \"Verbal Tools in Christian Ethics\" at Episcopal Theological School in Cambridge. Dr. Fletcher's theme had to do with \"Pauline ethics.\" While Fletcher maintained that there was a difference in the ethics of Paul and the ethics of Jesus (described in the essay), when asked by the author if the two differed in their understanding of agape, Fletcher opined that they probably did not. When Fletcher asked the author to share with the class his personal views on agape, the latter suggested that if Jesus and Paul were present and could be questioned, any apparent difference in the view of ethical behavior might melt away."+abstractor_text+"BDL"; msg['31_06c'] += box_footer; msg['31_06d'] = "
Student Revolution
Recounts details of events witnessed at Harvard during the student revolt of April 9. Observes that most of us are still living in the dreamy past, in an era of the easy answer philosophy. We still want to stroll down the violet-bordered lanes of childhood, in a world where everything was either black or white. We plaintively ask why people cannot be satisfied with the good life of ease and comfort. We have worked hard for what we have and ask why we cannot now enjoy it. We point to our gleaming automobiles, our sparkling appliances, and our shiny gadgets. But we have reared a generation which sees these things of our culture as symbols to hide sham, pretence, and hypocrisy. They do not equate life with things. They are not unaware of the millions who are starving nor that our foreign policy is selfish. There is also a felling that the church is sometimes more concerned with itself than with the needs of suffering humanity. It is important that we listen to our young people and not be bothered by their long hair to the point of forgetting the humanity of our sons."+abstractor_text+"BDL"; msg['31_06d'] += box_footer; msg['31_07a'] = "
About Our Buildings
Points out that while the primitive saints owned no \"church edifice\" our tradition has come to equate the spiritual strength of a congregation with the real estate holdings, not upon its service to humanity. In our day it is often unwise to erect \"church buildings\" in certain areas, yet these are the places where the penetration of the Presence is most desperately needed. While not suggesting that we abandon our structures, does suggest that we re-examine them and their purposes and convert them into meaningful units in the service of the Master. As places for reaching the lost they are becoming increasingly ineffective. Suggests that our buildings be converted into launching pads, filling stations, and arsenals, that we stop our simplistic approach and equip our brethren to cope with life as it is and where it must be lived—in school, office, shop, and neighborhood. Our buildings must be considered in new perspective—as radiation centers from which power reaches out to touch life where it is and as it is. We must not enter them to hold a service, since service is what we do in the world, not what we do in a \"church building.\""+abstractor_text+"BDL"; msg['31_07a'] += box_footer; msg['31_07c'] = "
Our Real Purpose
The purpose of Mission Messenger is to plead for the unity of all believers in the Lord Jesus Christ. Yet unity is but a means to an end—it is the means by which the whole world will be led to believe that God sent his son. Until we can demonstrate that we have a unitive principle magnificent enough to hold us together, we labor in vain to influence others to think in terms of the one body and one Spirit. Two perversions of the truth have mad us a laughingstock in the eyes of those who know that our divided status belies our words: (1) We have applied scriptures designed to separate us from pagans to our relationship with other children of God (e.g., 2 Cor. 6:15, 16); (2) We have propagated the inconsistent view that fellowship in Christ is contingent upon conformity of interpretation of doctrinal matters. It is time to recover the majesty and might of the kingdom Jesus came to proclaim. Let us answer the prayer of Jesus in our generation. Let us cease the sectarian double-talk and let the world know that we are for unity—not unity at any price, for the price has already been paid, at Calvary."+abstractor_text+"BDL"; msg['31_07c'] += box_footer; msg['31_07f'] = "
The Magnificent Concern
Reflecting on 2 Corinthians 8:1, 2, observes that when we are moved to generosity we need to recognize that we are the recipients of grace, not the dispensers. There is the danger that we may feel that we are essential to God and that grace could not come without us, when the fact is that we could not go without grace. The purpose of life is to glorify God and we do this when we share unselfishly with others."+abstractor_text+"BDL"; msg['31_07f'] += box_footer; msg['31_07g'] = "
Student Attitudes
Notes the growing state of student discontent in the liberal arts colleges maintained by Churches of Christ. While students would like to hear controversial figures and have the opportunity to openly question them, administrators are generally dedicated to maintaining the status quo. Does not share the feeling that students ought to simply accept what they are taught without question. If we have become the most ardent challengers of the whole religious world, we ought not to object when we are asked to sup from our own spoon. Each generation must honestly face up to its own errors in thinking if it is to eliminate rather than perpetuate them."+abstractor_text+"BDL"; msg['31_07g'] += box_footer; msg['31_08a'] = "
Men and Morals
After noting that his purpose in life is to \"serve his own generation by the will of God,\" quoting Paul's summary of the life of David, proposes to face up to the controversial issues of the day, a case in point being the so-called \"new morality\" or \"situation ethics.\" Asserts that the real basis of situation ethics is that circumstances alter cases and mercy is often preferred in spite of our laws. Further observes that Jesus emphasized the spirit behind the law, which is the foundation of situation ethics. The new covenant scriptures are God's response to human situations, telling us how Jesus would react under such circumstances. Injects a personal note about changes in the focus of his own ministry prompted by his meeting Jesus, which he describes as being called out of the church to go into all the worlds. Then gives an overview of the historical origin of the phrase \"new morality\" and the introduction of the phrase \"situation ethics\" by John A. T. Robinson. Outlines his approach to an analysis of Robinson's book, Christian Morals Today. Observes that Robinson does not believe there is a Christian ethic for all times but that as times change Christians must change with them; that the technocratic processes to which we are exposed force us to constantly revise our views as to what is moral and non-moral; cites as proof the changing views of theologians regarding war, capital punishment, homosexuality, and cuicide. The author takes up the first of these issues and promises a continuation in a subsequent essay (see \"Freedom and Ethics\" in next issue)."+abstractor_text+"BDL"; msg['31_08a'] += box_footer; msg['31_08b'] = "
The Authority Totem
Asserts that brethren in the Churches of Christ confuse their deductions with God's declarations and regard the rejection of their interpretations as a disregard for the authority of God's word. This has resulted in a restoration totem pole with a couple of dozen grotesque figures squatting on each other and representing the factional image passed along to us by our factional forefathers. According to this hierarchy of doctrinal positioning, a sectarian is one who has what we oppose, and an extremist is one who opposes what we have. This crazy-quilt pattern results in absurd simplistic propositions for eliminating division. Our difficulty, however, is not a question of attitude toward the authority of God but an attitude toward brethren. One does not accept error because he accepts his brother who is mistaken in his views. No one can be accepted unless it be in spite of his errors. Concludes with an appeal to reject the errors of our forefathers and to resurrect the ideals which gave us birth and unfurl the flag of peace as the rallying standard for the Christians in all the sects."+abstractor_text+"BDL"; msg['31_08b'] += box_footer; msg['31_09a'] = "
Authority of the Word
An address to the Fourth Annual Unity Forum. Denies emphatically that we are divided because of a disrespect for the authority of the scriptures else we would not appeal to them even in debate. We are divided over our deductions from scripture. Revelation is what God said; interpretation is what men think he meant by what he said. The fact is that we all examine the word of God upon the basis of our pre-suppositions derived from a philosophy of interpretation—which we confuse with the basis of authority. Rules of interpretation attempt to measure what God has said by something he did not say. Our problem is not speaking where the Bible speaks, or remaining silent where it is silent, but that we approach the speaking and the silence from different positions, neither of which is dictated by the Bible. Concludes by responding to several objections to his thesis: (1) will this not place us in fellowship with brethren in error? (2) Is not one condemned who brings another gospel? (3) Can two walk together unless they be agreed?"+abstractor_text+"BDL"; msg['31_09a'] += box_footer; msg['31_09b'] = "
Freedom and Ethics
Continuation of an earlier review of \"the new morality\" as defined and described by John A. T. Robinson in his book Christian Morals Today.\" Regarding chapter 1, \"Fixity and Freedom,\" concurs that (1) one must have an accepted ethic to avoid becoming unglued or fragmented in the absence of a proper standard or guideline; (2) Jesus did not come to give us a classified code of ethics; (3) love is the one absolute in the divine-human encounter, and (4) it is in application of love that we experience the greatest diversity. On the other hand, (1) does not concur with the documentary hypothesis as applied to the old covenant scriptures; (2) does not agree that there is a difference in the ethical teaching of Jesus and that of Paul; (3) denies that there are no changeless principles. Observes that if there are no bounds of relativity then relativity is an absolute. If it is a measuring criterion, who is to do the measuring and upon what immovable object shall he stand to plumb the depths of the universe? Agrees with a great deal contained in the chapter titled \"Law and Love.\" Agrees that love abolishes law as the foundation of our vital relationship with God and that the Christian ethic can never be set forth as law plus love or law qualified by law. Maintains that we must go beyond the situational ethicists and explore the nature of the love that fulfills the law. There must also be a definition of the \"situation\"—its antecedents and consequents. Believes that man's tendency will be to accept current standards of morality in a given situation rather than to weigh the effects of his actions dispassionately."+abstractor_text+"BDL"; msg['31_09b'] += box_footer; msg['31_09c'] = "
The Spring of Action
Taking the mainspring of a watch as his point of departure, notes that human beings, like a watch, receive their motive power from within. Man is a creature of motivation, subject to drives, desires, and ambitions. Being a creature of will he can surrender to these or subjugate them. Notes that the apostle Paul declares that his heart was an open book, readable by God, and that there was no selfishness in it. Every action he performed grew out of the love of Christ, implying that love and selfishness are antithetical. The very essence of the Way is that Jesus gave up everything. He was the great unselfish One. If the love of Christ is the motivating face of life, that life will be different. If one can cleanse his heart of such unworthy motives and allow the spring of action to be love, his whole existence will be transformed."+abstractor_text+"BDL"; msg['31_09c'] += box_footer; msg['31_10a'] = "
Law and Morals
In his book, Situation Ethics, Joseph Fletcher asserts that there are only three possible approaches in reach8ing moral decisions: legalistic, antinomian, or situational. The author dismisses the antinomian position as having no place in the Christian life. Provides an extensive analysis of the legalistic approach, characteristic of many within the restoration movement, and rejects it on the basis of his analysis of scripture. Then concludes by examining the \"law of liberty\" for which a summary of concepts in enumerated: (1) The Christian is not subject to a written code imposed from without; (2) the new covenant scriptures were never intended to be compiled into a code of statutes but as a collection of love letters, designed to serve as guidelines of behavior; (3) In interpreting the new covenant scriptures one must resist the impulse to show himself as an \"enforcer of the law\"; (4) If the new covenant scriptures are a legal code, I must comply in absolute obedience--I cannot have law and grace, it is law or grace; (5) The absolute in our relationship to God is love agape! Love, rightly understood, properly defined, and correctly applied, is the foundation of Christian ethics."+abstractor_text+"BDL"; msg['31_10a'] += box_footer; msg['31_10b'] = "
Ministry and Ministers
Our brethren have no adequate concept of ministry as set forth by the Holy Spirit. Every child of God on earth is made a full-time minister by the same act that made him a child of God. We enter the ministry by accepting Jesus and we leave it by rejecting him. It is a bit dishonest to pretend that we in \"Churches of Christ\" do not have a clergy-laity system. One who follows his conscience and chooses to minister for Jesus in a way other than pulpit proclamation does not thereby forsake the ministry or leave full-time service."+abstractor_text+"BDL"; msg['31_10b'] += box_footer; msg['31_10e'] = "
Inside the Circle
Through the blood of Christ those gentiles who were outside the pale are now inside the circle of God's love. There is nothing else that can purge the conscience of guilt. And it is sin and guilt which make us hate those of another race. It was not our goodness which eliminated the fence that separated us from God but the boundless love of God in allowing the Son to die. This is the divine answer to racial problems. No one can be \"with us inside the circle (Eph. 2:13) who is not first with us within our hearts. When we cease to see men with different colored skin and see only men for whom Christ died, we are on our way to the removal of the pale from our hearts. We need to have our hearts gently touched and strangely warmed by Jesus until the glow of a transformed life acts as a magnet to draw those inside who are still without the pale. "+abstractor_text+"BDL"; msg['31_10e'] += box_footer; msg['31_11a'] = "
The Supreme Dynamic
The last in a series of articles on morality and ethics. What God once attempted by law he now proposes to accomplish by a dynamic so far superior to law that it operates in a field where law is neither needed or found. The position taken in this article is that the Bible teaches that love is the standard by which all else is measured. (If a situation ethicist affirms this it just proves that he coincides with the Bible to this extent.) Our problem centers around the nature of love. The love that God had for the world, that Jesus manifests for us, and the love we must have for both God and our brothers is agape. (1) This love is not an emotion or sentiment, but an act of the will. Since it is a deliberate choice rather than involuntary, it can be commanded. It is poured out into the heart of the believer by the Holy Spirit. It cannot be demonstrated by one who is not a member of the new humanity. For this reason it can never be adopted as a universal basis of moral conduct. (2) This love is always active in the accomplishment of its purpose, which is also the divine purpose. It seeks an object upon which it can lavish itself. Life is not so much a gift of love but it is love itself—God's love, God's life, incarnate in us just as he was in Jesus. (3) The opposite of this love is not hate (which is merely the absence of love) but selfishness. One can hate a brother without ever exercising any conscious feeling of animosity toward him. (4) This love creates the value in the object. It is not an automatic response to something loveable or pleasing in the object. That is why it can love its enemies—something impossible for human love. Love gives assurance that we have passed from death to life; it makes possible the divine-human relationship; it completely banishes fear; it is ultimate and universal, indestructible, and enduring; it is that active and beneficent goodwill which stops at nothing to achieve the good of the beloved object. To say that love transcends all legalistic code is simply to say that the life of God is not confined to statutes and codes. These may act as guidelines, but not imposed as laws. Paul says that love sums up all the commandments, thus law has no more claim upon one who really loves, since love cannot do wrong. "+abstractor_text+"BDL"; msg['31_11a'] += box_footer; msg['31_11b'] = "
The Fading Fear
Reports on a meeting of top-level men in Churches of Christ with a prominent brother from the Christian Church. The mention of the event never leaked to the orthodox journals, but the effect has been seen from coast to coast. Also reports on the Manhattan Church of Christ entering into \"the fellowship of giving and receiving\" with an important Christian Church family. Also mentions that the administration of Pepperdine College reached the conclusion that the use of the instrument was no barrier to fellowship and both have spoken for the North American Christian Convention. Other similar reports are given as evidence that the futility of preaching unity while practicing partition is being recognized. Calls for a bold new approach: (1) freely admit our error in equating the restoration movement with the kingdom of heaven; (2) let the non-instrument brethren openly admit that our fathers were wrong when they made a test of fellowship out of instrumental music; (3) concede that we have betrayed the original restoration ideal as set forth in the \"Declaration and Address\" by Thomas Campbell. Our position on instrumental music is a deduction, an inferential truth which should not be bound upon others as a test of fellowship (proposition six of the \"Declaration and Address\")."+abstractor_text+"BDL"; msg['31_11b'] += box_footer; msg['31_11d'] = "
The Capture of Thought
We are engaged in a struggle for the minds of men. Men's hearts belong to God. Our task is not to discourage men from thinking. To stifle original thinking is to eradicate the image of God from the heart. We are to capture every thought and bring it to acknowledge the authority of Christ, whether that thought be labeled literary, scientific, mechanical, poetical, fictional or whatever. We need to encourage literary genius in our day. Let us not deride creative hearts, regardless of the art form. But let us recognize that all truth is one truth and all truth is God's truth."+abstractor_text+"BDL"; msg['31_11d'] += box_footer; msg['31_11f'] = "
Words of Lipscomb
Three quotations from the writings of David Lipscomb, former editor of the Gospel Advocate. The first gives insight into Lipscomb’s thinking about the racially segregated churches, a concept and practice for which he could find no precedent in scripture. The second discloses his position on sectarianism. The third has regard to the fact that the only servants God has on earth have imperfect hearts."+abstractor_text+"BDL"; msg['31_11f'] += box_footer; msg['31_12a'] = "
Things to Come
The time has come for a real searching of God's word, our present condition, and our own hearts. Our present course is shameful. What is the real basis for our division? Every one of our factions says it's a lack of respect for the authority of the word. Yet every one believers that it alone respects that authority while all of the others do not. If the Word is as plain and simple as the brethren declare it is, why are there any divisions at all? Do only dishonest persons divide? We cannot continue in our childish course. It must be admitted that our attitude toward the new covenant scriptures has created division among honest and sincere brethren. There must be something in the way we regard the scriptures. The author announces plans for 1970 to probe the difficulty of the restoration movement in which he will challenge the whole ground of Church of Christism and its mistaken view of the design and purpose of the apostolic writings. Intends to show that what our brethren call the pattern was not prescribed by God at all but is a compilation of partisan deductions and traditional preconceptions."+abstractor_text+"BDL"; msg['31_12a'] += box_footer; msg['31_12c'] = "
The Secret Plan
Expounds upon the significance of Eph. 1:9, 10, where Paul states that God has allowed us to know the secret of his plan in which he purposes that all human history shall find its fulfillment in Christ. Notes that (1) God is the God of a plan, that our universe is not the product of blind chance but that all that is made is linked together by the Maker into an unfolding pattern of such beauty that man must have a transformed nature to ever appreciate it. (2) God is the God of a secret, concealed for ages and revealed only after his children had reached maturity. Notes that we are fortunate to live in the age of the shared secret. (3) God is the God of human history which will be consummated in Christ. He is our existence, our motivation, our ground of being. (4) God is the God of fulfillment. There are no spare parts scattered over the workbench of time. Every desire, every thirst, every hunger, every legitimate drive finds its fulfillment in him. The secret is out; the dawn is coming, and he stands on the far-off shore beckoning."+abstractor_text+"BDL"; msg['31_12c'] += box_footer; msg['31_12d'] = "
Consecrated Diversity
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The Slave Mentality
While expounding on Gal. 4:31, notes that the way in which we look at ourselves is going to affect our whole attitude toward God and our demeanor toward one another. The law enslaved and made prisoners of men. If God is regarded as a tyrannical slave-owner we will get the idea that the community of saints is a group of unreconciled individuals living in slave quarters. But if we recognize are sons, born of the free woman, we can sit down together at the table without hostility and inner trauma. There is an insecurity which characterizes those who see security in law-keeping. They try to save others but dare not testify that they themselves are saved. They cannot really forgive for they are not sure they are forgiven. They develop a smug hypocrisy which makes bold claims while filled with inward doubt. What a sense of freedom comes when grace swoops down and lifts the crushing burden off one's back. We are sons of the free woman--grace!"+abstractor_text+"BDL"; msg['31_12e'] += box_footer; msg['31_12f'] = "
The Priority Value
Describes the controversy that arose in the early Christian community over the issue of circumcision. Observes that Paul wrote that the only thing that matters is \"faith which expresses itself with love.\" Notes that while circumcision is no longer an issue, we have substituted other issues in its place. Yet Paul's observation in Gal. 5:6 still holds. We are always getting caught on the \"either-or\" hook: \"either circumcision or uncircumcision.\" We say a thing has to be either right or wrong, but we overlook the fact that regardless of which it is, it still may be relatively unimportant. All truth is equally true but not all truth is equally important. It is not true that everything in the Bible is equally valuable to know. Some things have no real validity in Christ. The essential thing is to be in Christ. If Paul were writing directly to our situation he would say, for example, In Christ Jesus there is no validity in using instrumental music, or in not using it, it is a matter of faith which expresses itself through love."+abstractor_text+"BDL"; msg['31_12f'] += box_footer; msg['32_01a'] = "
Facing the Issues
A critique of an article titled \"Faith or Opinion\" written by Rueul Lemmons and published in Firm Foundation in the September 30, 1969 issue, which gives the highlights of a meeting of leaders in Churches of Christ and Christian Churches to discuss ways of getting the two bodies closer together. Notes that while the article alleges that the problem between the two groups continues to be one of faith versus opinion, the real issue concerns who shall be the infallible interpreter of scripture for other men. Goes on to examine and refute each of the arguments used to support the idea that the instrument is a matter of faith rather than of opinion (Nadab and Abihu, Hamburger in the Lord's Supper, areas of silence, and others). Concludes by first noting that such meetings as the one referred to in the article by Lemmons are not really for the purpose of seeking truth, since the participants seem to think they already have it. Denies that we must locate all of our issues in either faith or opinion before we can be one. One man's faith is another man's opinion, by definition. Rather than rejecting the brethren first and then discussing how to get them back together, suggests we receive the brethren first, then seek to resolve our problems. Proposes to make nothing a test of fellowship which God has not made a condition for salvation."+abstractor_text+"BDL"; msg['32_01a'] += box_footer; msg['32_01b'] = "
The Supreme Need
The Galatian letter stands as a constant reminder that men may be formed in Christ without Christ ever being formed in them. When we begin to trust in legalistic performances as the basis of our justification, we stifle the Spirit and thwart the further development of the transformed life. The image of Christ can only grow in an atmosphere of freedom, and this freedom is a product of grace. When we cease to trust in grace we are automatically cut off from the transforming power. It is only through complete surrender and utter abandonment of self to the Spirit that one can free himself from the flesh, that state of alienation from God where law reigns and one is under its dominion. Our supreme need is to have Christ formed in us."+abstractor_text+"BDL"; msg['32_01b'] += box_footer; msg['32_02a'] = "
According to the Pattern
Relates a numerous examples of division within Churches of Christ over the years, then asserts that these are merely symptoms of a deep underlying fallacy entrenched in our thinking. proposes an objective study of the underlying causes and basic reasons for our divisions. Notes that divisions have resulted from a fear of violating a divinely ordained pattern. Yet suggests that the whole \"pattern concept\" which makes of the apostolic letters mere legalistic documents be examined. Observes that every faction among us rejects as being a part of the pattern that which every other faction accepts as an essential part of it. It is not enough for one party to say that all that is necessary is to take the word of God for what it says, since that is precisely what each party feels it is doing now. Each party feels that it has an infallible interpretation and those who do not concur with the party exegesis do not understand the Bible at all. In each instance the pattern is the partisan interpretation which is equated with the will of God. This is creedalism in its worst form. Concludes with a series of questions and observations which will be explored in subsequent articles."+abstractor_text+"BDL"; msg['32_02a'] += box_footer; msg['32_03a'] = "
Our Personal Pattern
Observes that among the heirs of the restoration movement it is taken for granted that the new covenant scriptures constitute a detailed blueprint designed to meet every exigency and provide for every emergency and that loyalty to Christ consists in seeking out these details and binding oneself by them and binding them upon others. Asserts that there is no such legalistic pattern—that our pattern is to be found in the person of Jesus. While affirming the infallibility of God's revelation in scripture, denies the infallibility of any human interpretation, including his own. Maintains that a \"pattern\" (Heb. 8:5) was needed by Moses as the agent charged with building something never before seen, whereas no pattern was needed for the real tabernacle since it was constructed by God himself. The apostolic letters which were never intended to be exhaustive as to methods, manners and modes, were written not as a pattern but to call men back toward an ideal involved in their acceptance of Jesus. That ideal is the character of Jesus himself. It was never their intention to compile a code of laws. Insists that our pattern is not a law but a person. God has made Jesus our everything—our righteousness and sanctification and redemption. Jesus is our pattern and love is our guiding principle. Love is the summation of all law as well as the consummation of all law. But as long as men regard the religion of Christ as one of rules, regulations, and rituals, they simply cannot accept the fact that the scriptures teach there is just one rule—which sums up all the rest. If we view the new covenant scriptures as a code of laws we must have an official interpretation (in the restoration movement each party has made its own interpretation official and regards it as the infallible will of God). In the case of the law of love, the interpreter is our pattern. He interpreted by action (1 Jn. 3:16). Jesus is the interpreter, the conscience is the immediate judge, and God is the final judge. While we must not deprecate the value of the new covenant scriptures, we must avoid making them a written code of justification."+abstractor_text+"BDL"; msg['32_03a'] += box_footer; msg['32_03d'] = "
Facing the Issues
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A Pattern of Freedom
While affirming belief that the scriptures are the word of God and respect for both their origin and the authority for which they were given, asserts that to make a divisive instrument of that which was intended to unite us runs counter to the divine purpose. Notes that (1) God has always sought to insure the togetherness of his people. In a previous age this was done by law, but he now accomplishes it through love; (2) the previous covenant was written on tablets of stone, whereas the new covenant is written on tablets of human hearts; (3) to convert the grace of God into a law is to deprive us of the very thing we hope to achieve by such action; (4) the righteousness of God is not revealed in a a law but in persons; (5) when the apostle ways we are no longer under a custodian, he means we are no longer under a law; (6) all law requires interpretation and he who interprets regards his interpretation as law; he will regard those who fail to conform to his interpretation as violating the law. The apostles wrote to deal with specific conditions which change from one generation to another. But all such problems are problems of relationships and the principle by which relationships are governed never alter. Their validity inheres from the authority of their author. In carrying out the divine purpose the primitive saints made use of the means available to them and we are free to do the same. The relative importance of certain truths may fluctuate in different eras and in diverse areas. The method of implementing principles or truths may vary according to custom, environment or tradition, as may be seen in the cases of the washing of feet and in the feminine veil."+abstractor_text+"BDL"; msg['32_04a'] += box_footer; msg['32_05a'] = "
The Supper Pattern
The Lord's Supper serves as a good illustration of how honest men divide over what they think is involved in \"the rigid pattern concept of the new covenant scriptures.\" It is especially important because it was to serve as a viable witness to our oneness. In it we give constant testimony to faith, hope, and love—a visible testimony to the unity of the one body. Jesus did not ordain the use of a certain kind (unleavened) of bread nor did he ordain the use of one container. To insist upon the use of unleavened bread and one container is to assume that they historical account narrating the action of Jesus was intended to be a meticulous law of procedure binding upon Christians at all times and places and a criterion for judging the spiritual worthiness of others, making it, therefore, better to ignore the aim of the command than to be in error about some detail of method for achieving it. Yet none of these postulates can be proven by a single passage from the new covenant scriptures. They represent a philosophy of interpretation, an approach to scripture, based upon rationalization and presupposition. This approach, however, is applied inconsistently. It simply ignores that Jesus sat down when he preached and opened his eyes when he prayed. It insists on unleavened bread—which was never commanded—yet glibly explains away footwashing and the holy kiss to which we have direct commands. The basic fallacy is in the assumption that the new covenant scriptures were intended as a written code of legalistic procedure to be applied irrespective of circumstances, thus knowing nothing of mercy. For to show mercy is to condemn the whole philosophy. To face human deductions to the point of division is not fidelity to God but a failure to understand the divine purpose. Our task is not to lay down laws governing the Supper but to live up to the love which it entails and embraces."+abstractor_text+"BDL"; msg['32_05a'] += box_footer; msg['32_06a'] = "
Sources of Our Patterns
When men believe that God provided a specific detailed pattern they must find one for everything. Most of our patterns consist of a combination of elements derived from three sources: (1) cultural and environmental factors; (2) reactions to other religious groups whom we consider as apostates or compromisers; (3) misconception and misapplication of scriptural passages lifted from their contextual setting and used to establish our preconceptions and presuppositions. So long as we think God intended to provide us a microscopic pattern with all details filled in we will be searching through our factional microscopes and arguing minutiae. If we realize that we have general guidelines and not a rigid set of regulations we will be free to work as best we can in whatever situation we confront. There will come a great realignment of our forces which will ignore the battle lines of yesterday. More and more we will come to see that God has not imposed upon us a rigid and stereotyped pattern, but has given us guidelines within a historic situation."+abstractor_text+"BDL"; msg['32_06a'] += box_footer; msg['32_06c'] = "
That Glorious Generosity
Observes in Ephesians 1:4, 5, (1) the plan of God for a community of saints, not as an afterthought but as a fellowship designed for our spiritual growth toward maturity; (2) the purpose of God to have a family with whom to share his love in a reciprocal relationship; (3) the praise of God's glorious generosity which is our perpetual responsibility; and (4) the perfection or guiltlessness which is imputed to us because we are in Christ, resulting in our sharing in his eternal love."+abstractor_text+"BDL"; msg['32_06c'] += box_footer; msg['32_07a'] = "
The Money Pattern
Suggests that the reason we are divided over the apostolic pattern is because there is none. Our pattern is a person, and the purpose of scripture is to bring us to him in a vital relationship known as eternal life. We have been the victims of eisegesis rather than recipients of exegesis. A case in point is the issue dubbed by the term \"institutionalism.\" The whole thing centers around how a community of saints may spend its money, stemming from a mistaken view over what constitutes worship. The word \"worship\" is never once applied to anything we do on the Lord's Day morning. The terms \"acts of worship\" and \"the worship\" are not in the Bible. The concept of a public collection from the members every Sunday results from taking a specific instruction (1 Cor. 16:1-4) and elevating it to a universal law. If this was an \"item of worship\" why did the apostle not bind it upon these congregations when he planted them. This particular collection came about as the result of a spontaneous desire on the part of the givers (Rom. 15:26). All of this talk about \"giving of your means\" every Sunday as a legalistic requirement of heaven is just so much froth dreamed up by the Establishment for the perpetuation of its own image! The overwhelming majority of commentators agree that the money was to be set aside at home (19 out of 20 commentators quoted in the article are of this opinion). Concludes that there is not one indication in scripture that any congregation of saints ever took up a public contribution every Sunday. Although such a method for financing a good work is not sinful, and many be the best under our present wage system, it is an outgrowth of human rationalization. To declare that this was a \"divine pattern\" is simply not true."+abstractor_text+"BDL"; msg['32_07a'] += box_footer; msg['32_07c'] = "
Internal Power
It is a tragedy that men so often live beneath their potential, oblivious of the power of Christ which can be theirs. The very power which created and sustains the universe is available to us through Jesus. It is the power to overcome self, but it is never imposed. Jesus will only dwell and work in the heart as we allow or permit. Christ will enable us to go as far as we are willing to go, but this requires absolute trust and complete surrender. It does not take much of a man to be a Christian but it takes all of him there is. Only when we give in to him can he freely give out to us!"+abstractor_text+"BDL"; msg['32_07c'] += box_footer; msg['32_08a'] = "
The Name Pattern
Acknowledges that an essay written many years ago, \"Whose Name Shall the Bride Wear?\" written to prove that the Church of Christ was not a denomination, was actually more sectarian than those whom it was seeking to reach. Maintains that the ekklesia had no specific name in its inception. The saints were corporately designated only by simple nouns describing a relationship (functional unity, divine origin, present authority, in relation to government, in relation to heritage). To select any one of those terms and make it the means of identification for a specific group of believers is to create a denomination, and to do so in order to separate those Christians from others is the very essence of sectarianism. Examines the use of a lower case \"c\" in \"church of Christ,\" noting that sectarianism is an attitude of heart, not an accident of spelling. Notes that the term \"Church of Christ\" is not even found in scripture. Observes that if the church is to wear the name of the groom, contrary to the custom of the middle east at that time, it would be called the \"church of Jesus\" since \"Christ\" is his title, not his name. Quotes from Alexander Campbell in support of his abhorrence of sectism. Then quotes from G. C. Brewer's lecture at Abilene Christian College in which he states that \"to exalt any one of these [names] into the patented name of the church is to sectarianize that expression. If we have not done that very thing with the expression church of Christ then why do we not vary our terms in speaking of the church?\" This topic is continued in the following issue of the paper."+abstractor_text+"BDL"; msg['32_08a'] += box_footer; msg['32_09a'] = "
A Sectarian Name
Continues the topic of his previous essay on \"The Name Pattern.\" Examines the arguments, and the scriptures upon which they are based, used to support the idea that the church has a formal and exclusive title—\"the Church of Christ.\" Examines Acts 4:12, Acts 20:23, Eph. 3:14, 15, and Heb. 12:23. Concludes, as earlier, that there is no official title for the ekklesia of the new covenant. While the expression \"church of Christ\" may be employed as a name of the church, it must never be employed as the name of a church. Acknowledges that there are Christians in the sects, that these are in the church of God by divine appointment and in sectarian pastures through personal choice, influenced by tradition, teaching and early training. Maintains that our task is not to unite sects but the Christians within them. We cannot accomplish this by creating another sect."+abstractor_text+"BDL"; msg['32_09a'] += box_footer; msg['32_10a'] = "
The Apostolic Attitude
Denies that we are under a legal code of statutes. Holds that such a system belongs on the other side of the cross. Law was to last only until faith came. One is either under law or under faith—but not both. Law does not rest on faith. But if we are not under a written code, what is the purpose of scripture? The primary purpose of scripture is to bring us into a vital relationship with Jesus Christ as Lord—eternal life. But if one thinks he has eternal life in the scriptures, he may become so devoted to them that he never comes to Jesus at all. The purpose of the law was to bring us to Jesus as the source of life. But if we are not led into a life giving relationship with him, all of our scriptural knowledge will go for naught. To have life in his name is to have life in his person. This life come to those who receive him. The first to do so were Jews who had no intention of abandoning the law of Moses. They were not looking for another law in the instructions of the apostles. The apostolic teaching was not then, nor has it ever been since, a written code or law for justification. Such a law requires machinery to enforce conformity; it requires interpreters of divine meaning. We serve in a new way—the way of the spirit. We are no longer under the way of a written code. The apostolic letters were designed to convince their recipients of the love of the writer. When we make of them a written code we revert to a pre-Calvary means of justification, living B.C. lives in an A.D. world."+abstractor_text+"BDL"; msg['32_10a'] += box_footer; msg['32_10b'] = "
Right On!
The title reflects the fact that the author is in revolt against the sectarian status quo. Observes that God's children are divided in open defiance of the divine will. But unity will not come at the hand of factional partisans nor by those who are dependent for financial and emotional support upon our partisan establishment. Predicts that our silly \"Berlin walls\" will be beaten down by courageous younger men who grasp the difference between being faithful to Jesus and being a satellite to a sect. Resolves to recognize and receive all of God's children as his brothers regardless of their thinking about instrumental music, \"institutionalism,\" the millennium, or spiritual gifts. Determines to pursue \"the more excellent way.\" Urges that we abandon the philosophy of divisiveness and recognize that unity is not based upon conformity but upon community in Him. It is not knowing all of the same things, but all of us knowing the same One that makes us one. Insists that we be men and show the world that the bond of peace is not an imaginary and visionary something but a real tie that binds."+abstractor_text+"BDL"; msg['32_10b'] += box_footer; msg['32_11a'] = "
The Happiness Pattern
The purpose of the apostolic letters was not to produce life but to inform those in Christ that they already had it. Where the term \"word of God\" is used with reference to birth or begettal, it never refers to an apostolic epistle. Faith comes by the gospel. In the new testament preaching always concerns the proclamation of the good tidings of God to the non-Christian world. The apostolic letters do not comprise a written code. They were never intended to be a compilation of laws. They are guidelines to happiness (2 Cor. 1:24). The Living Way marked out the Way for us which, in most cases, calls for the use of commonsense and judgment, tempering our actions according to the needs of our brethren. Some things are always wrong. Others are wrong only under certain conditions. Our pattern is Jesus. The good news about him leads to faith in him—belief into him which involves commitment or surrender to him. In him we become partakers of eternal life, his life. In him we grow and mature in various aspects of life. It is here that the apostolic letters fulfill their role."+abstractor_text+"BDL"; msg['32_11a'] += box_footer; msg['32_11b'] = "
Brother Thomas on Unity
A review and reply to an article by J. D. Thomas entitled \"Observations on Unity,\" published in the Gospel Advocate for August 6. Reproduces the article in its entirety for perusal by the reader. Observes that the article is actually an apologetic for division and that Thomas' definition of unity is wholly without scriptural basis. Notes that Thomas' references to \"full fellowship\" are evidence that he is not dealing with fellowship on a scriptural basis. Rather, he seems to have it confused with endorsement. Concludes that the whole burden of Thomas' essay is there will be no unity until everyone sees everything just as he does, which means that our unity is not in Christ's redemptive act but in Brother Thomas' expository ability. Commends Thomas' attitude exhibited in his statement that \"It is nothing less than stupid for us to fight one another, as well as its being sinful.\" Adds that it is also stupid for us to perpetuate division and schism."+abstractor_text+"BDL"; msg['32_11b'] += box_footer; msg['32_11d'] = "
Irrelevant Antagonism
The antagonism between Jew and gentile was simply a reflection of the way they stood with reference to God. Jesus did not remove the antagonism by trying to unite them but by reconciling them both to God through the sacrifice of one body on the cross. It lifted the burden of sin and made possible a sense of security for both. If anything else could produce harmony the cross would not have been necessary. It is the place where one act made irrelevant the antagonism between bitter rivals. It is the answer to all partisan hostilities. Our \"circumcision\" today takes many forms. It is anything external in which man trusts as a symbol of his covenant relationship with God. Such \"circumcision\" automatically renders everyone who does not trust in such a condition as member of a rival tribe. So long as men trust in such symbols of faithfulness the cross is made of none effect. Such trust causes men to forget grace and attempt to be justified by law. Once the meaning of the cross is grasped it is seen that such symbols mean nothing—one becomes part of a new humanity. At the cross every man is seen for what he is—helpless, hopeless, unable to keep law perfectly. Here his complex schemes of doctrinal orthodoxy are shown to be cobweb ladders which he has built to try and achieve reconciliation, always too short, always ineffective. He cannot even attain to his own ideals. The cross does not make us alike. We are simply all reconciled to God. Being right on every point of doctrine has nothing to do with it. It is not by our achievement—intellectually, mentally, or morally. We no longer receive one another because of attainment or achievement. The ultimate criterion is in the fact that we have been given life together in Christ, making utterly irrelevant the antagonism between us."+abstractor_text+"BDL"; msg['32_11d'] += box_footer; msg['32_11e'] = "
No Human Invention
One's view of the veracity of Paul's claim that his gospel came to him by divine inspiration will determine whether it has authority over his life. While we cannot prove that Paul was correct in his statement, the agony he willingly endured for the sake of his gospel proves that he believed what he said was true. However, the real proof of the authorship of the gospel is inherent in the message. The nature of the gospel proves it is no human invention. It runs counter to all that men would devise if they were to attempt a plan for universal redemption. The gospel begins not with one of humble parentage being elevated as a god, but with one who was God emptying himself, adopting the nature of a slave and making himself \"of no reputation\" through (1) the circumstances of his birth, (2) the place of his birth, (3) his boyhood home, (4) his choice of disciples, (5) his daily companions, and (6) the manner of his death. The whole scheme of redemption bears the imprint of the divine mind upon its very face. The gospel is not merely words announced, but a life shared with us."+abstractor_text+"BDL"; msg['32_11e'] += box_footer; msg['32_12a'] = "
Miracle at the Pool
Jesus was always conscious he was doing the work of the Father. This enables us to know what God wants his sons to do by observing what his Son did. The \"greater works\" which are laid upon us are not in the domain of the material (since no one could do a \"greater\" work than raising the dead) but in the area of human nature and its transformation. While Jesus was attending a Jewish feast in Jerusalem he left the temple and went to the pool of Bethesda where he healed a lame man and commanded him to take up his bed and walk. The Pharisees became incensed because the man was carrying his bed on the sabbath. But Jesus demonstrated that God was not interested in days but in men. When faced with the conflict between a crippled man and a code of laws, the human need took precedence. This is what the sabbath was all about. Life is cheap to a legalist. Human values are far down the scale. Men exist only to keep the law alive, even if they die in their attempt. Religion is life. It is not a code unloaded from above but a life shared from above. It is a life of service. There is no other way to serve God than by serving men made in his image. Just as Jesus proved he was the Son of God by working like the Father worked, we must show that we are the sons of God in the same way."+abstractor_text+"BDL"; msg['32_12a'] += box_footer; msg['32_12b'] = "
These Tremendous Issues
Observations based on the first thirteen verses of chapter three of Ephesians as translated by J. B. Phillips. Notes that the noble secret of which Paul speaks is that the gentiles are to be equal heirs with God's chosen people. This is part of the eternal plan for the unity of all things in the universe in Christ Jesus. It is an announcement that the war is over, hate is dethroned, and selfishness is revealed as a blatant usurper. Blood washed away the barrier between the circumcised and the uncircumcised. Angels were not in on the secret but they are witnesses of the unfolding of God's complex plan—how the diverse elements can be united in one body by the cross. These are the tremendous issues of which Paul speaks before which all other pale."+abstractor_text+"BDL"; msg['32_12b'] += box_footer; msg['32_12c'] = "
That Inner Illumination
Expounds upon the \"inner illumination of the spirit\" to which Paul refers in Eph. 1:18. Notes the difficulty translators experience with the word pneuma which may refer to the Spirit of God or to that divinely given attribute within man. Holds that the spirit of man is capable of being floodlighted or given insight by the Holy Spirit. But distinguishes revelation from illumination, the former relating to the impartation of truth undiscoverable by other means while the latter having to do with perceptiveness of that truth. The Spirit will not impose the Word upon our minds but in fuses the mind into the truth to the extent of its willingness and capability. (No two persons in the world have the same capacity for understanding.) Our willingness to accept new truths may be affected by prejudice, loyalty to the party, indifference, or fear of loss of prestige or power. When one arrives at the point where all else is counted as refuse and he surrenders himself unreservedly to the Spirit who dwells within, when he commits himself without restraint or hesitancy to the leading of the Spirit, his heart is prepared for illumination."+abstractor_text+"BDL"; msg['32_12c'] += box_footer; msg['32_12d'] = "
The Satisfying Bread
After describint the background which evoked the statement of Paul in 2 Cor. 9:10, suggests that Paul may have been quoting a popular proverb related to sowing by scattering seed in broadcast fashion. To sow sparingly for fear of weather conditions or insect invasion would result in a poor harvest. Observes that in the sharing of life's bounty we must remember that all will not turn out as we planned. Those whom we help may not respond as we hoped. So we must decide whether we are giving in order to purchase goodwill and commendation or whether we are motivated solely by a spirit of altruism and compassion. The harvest starts in one's own heart before the planting begins, and the seed is fertilized and watered by one's attitude. When the strings of the heart are drawn taut by the hands of stinginess God cannot deposit the riches of His grace in that heart. It is only as we are willing to turn loose of the seed which God places in our hand that we can expect a harvest."+abstractor_text+"BDL"; msg['32_12d'] += box_footer; msg['32_12e'] = "
The Butting Brethren
Observations regarding attacks upon the author by other writers. Notes that since he did not change factions, but merely stopped being factious, his brethren in the factions don't know what to do with him. States that he has simply resolved to love all his brethren without going anywhere—without changing parties. States that it is a genuine thrill to know that the only brethren he has are brothers in error. Observes that he is not concerned with the fact that things being said of him are untrue, since one of these days everything is going to be straightened out. By following Jesus as closely as possible he has learned how to love even those who think they are his enemies. Notes that it isn't always easy, but it is always satisfying. Resolves never to return to the narrow, bigoted, sectarian outlook which shackles the heart and quenches the Spirit."+abstractor_text+"BDL"; msg['32_12e'] += box_footer; msg['33_01a'] = "
The Ascent of Faith
In preparation for essays dealing with Romans 8, provides an introduction to Paul's letter to the saints in Rome. In this letter Paul sets forth for those whom he had never met what the life of faith was all about. States that the theme of the letter is justification by faith, then defines faith as more than mere mental assent. It involves the surrender of self without reservation to him who is its object, an embracing the Son of God so fully and completely as to lose one's own personality in identification with him. Observes that justification is necessary because of our guilt. Man cannot obtain justification by undoing a single sin, nor by living a sinless life. We cannot win, merit, or deserve it. Through the death of a sinless person God made it possible for justice and mercy to meet and merge without clashing. One who gives up his life on earth to become identified with Jesus in his sinlessness is simply counted as righteous by God. Man can never save himself by his own wisdom nor by his own legal rectitude. But through faith he is acquitted by God, made free, and given a new life. He is reconciled to God. He has peace with God, restored to the state of being with God which man enjoyed before sin came. The love of God is poured out into his heart by the Spirit. Selfishness is washed away. We live not because of our sinlessness, but because of the sinlessness of Jesus. We are declared righteous. Our sins are not counted unto us! His righteousness is!"+abstractor_text+"BDL"; msg['33_01a'] += box_footer; msg['33_01d'] = "
Taking a Stand
Notes that the latest controversy over which the \"some-whats\" are attempting to force all to take a stand concerns the work of the Holy Spirit and how they stand on Pat Boone's claim to have spoken in tongues. Urges that the question is simply not worth exalting to the status of a prime target. Insists that whaever one thins about the matter has nothing to do with one's relationship to Jesus. Notes that if you really love Jesus you can love Pat Boone and all of the rest of the brethren. Concludes that a good way to demonstrate that you do not know the Spirit is to kick up a fuss and disturb the peace about how you think he works."+abstractor_text+"BDL"; msg['33_01d'] += box_footer; msg['33_02a'] = "
Flesh and Spirit
Follows a previous introductory essay on Romans 1-5 with an exposition of the theme of Paul in Romans 6-8. First explores the way Paul relates grace and baptism, observing that either all who died to sin were baptized or Paul's entire argument is rendered ridiculous. Quotes W. E. Vine's statement that \"the word baptizo was necessarily transliterated into English, as there was no equivalent in our language. . . . To baptize . . . involves submersion and emergence—death, burial and resurrection.\" The man who has been baptized had died to sin. He is therefore free to be joined to Christ. He is free from law. While the goal of law is conformation, what we need is transformation, freedom to serve God in a new way, the way of the Spirit—not under a new law but in a new way, the way of the indwelling Spirit empowering us to withstand the cosmic forces of evil. To be in Christ is to sustain an intimate relationship with him. In him no condemnation resides. To walk after the flesh is to be without God in the various relationships of life. We cannot reason ourselves out from under the domination of the power of evil. We must be rescued by a superior power. There is no plan or human organization which can provide the power to free from the lower nature. What we must have is an inner dynamic—the power that comes directly from the indwelling Spirit. The Spirit is a personality as may be seen from an examination of his attributes, abilities, the ascriptive terms used to refer to him, his actions, and his association with the other two personalities of the Godhood."+abstractor_text+"BDL"; msg['33_02a'] += box_footer; msg['33_03a'] = "
The Spirit of Life
In Christ the animating principle is the Holy Spirit and the life we share is the life of the Spirit. This is what Paul referred to as \"the law of the Spirit of life.\" \"The law of sin and death\" is the principle which prompts one to sin even against his own wish—\"the sin that dwelleth in me\" (Rom. 7:17). This continual conflict creates an agonizing situation in which the way out is the indwelling Spirit who infuses us with new life. The lower nature makes it impossible for man to achieve righteousness by law-keeping since he is powerless to obey it in perfection. Jesus fulfilled the law and earned the right to adopt men unto himself. Because of his sinlessness he could take our sin and purchase our freedom from the guilt and consequences of sin, and we made partakers of the divine nature. To be carnal minded is to be alienated from the life of God; it is to be dead while one lives. To be spiritually minded is to be in the Dominion of the Spirit, to put on the nature of God's creating. It is to have peace with God."+abstractor_text+"BDL"; msg['33_03a'] += box_footer; msg['33_03b'] = "
Spirit and Word